The  Epistles  of  Paul 
IN  Modern  English 


f^: 


Division.4i^.v2J    I  O 


THE   EPISTLES    OF   PAUL 

IN 

MODERN    ENGLISH 


THE 


EPISTLES  OF  PAUL 


IN 


MODERN    ENGLISH 


BY 


GEORGE  BARKER  STEVENS,  Ph.D.,  D.D. 

DWIGHT    PROFESSOR    OF    SYSTEMATIC   THEOLOGY   IN 
YALE    UNIVERSITY 


NEW    YORK 
CHARLES    SCRIBNER'S    SONS 


Copyright,  1898, 
By  Charles  Scribner's  Sons. 


John  Wilson  and  Son,  Cambridge,  U.S.A. 


Preface 

In  this  volume  I  have  sought  to  reproduce 
the  thought  of  Paul's  epistles,  and  of  the  kin- 
dred letter  to  the  Hebrews,  in  the  language 
of  to-day.  The  terms  of  our  English  versions 
have  purposely  been  avoided,  so  far  as  practi- 
cable, because  their  very  familiarity  is  often  a 
hindrance  to  the  apprehension  of  the  meaning. 
I  have  hoped  to  awaken  a  fresh  interest  in  the 
apostle's  thoughts  by  breaking  up  the  form  in 
which  he  expressed  them  and  by  setting  forth 
his  ideas  in  a  free  modern  rendering. 

The  reading  of  a  "  literal,"  or  verbal,  trans- 
lation of  Paul's  letters  is  attended  by  many 
difficulties.  The  apostle's  carelessness  of  form, 
his  vehemence  in  utterance,  his  use  of  complex 
figures,  and  his  involved  and  elliptical  style,  are 
among  the  peculiarities  which  often  render  his 
meaning  obscure.  Now  a  translation  can  only 
represent  in  English  words  the  form  of  the  origi- 
nal ;  it  is  debarred  not  only  from  introducing 
explanatory  words,  but  even,  to  a  great  extent, 


vi  Preface 

from  the  use  of  free  idiomatic  English  render- 
ings. A  literal  translation  is  a  kind  of  Anglicized 
Greek  text.  It  necessarily  reproduces,  in  large 
part,  the  idioms  of  the  Greek  language  in  English 
words,  and  taxes  the  mind  of  the  reader  by 
compelling  him  to  grapple  with  all  the  perplex- 
ing irregularities  of  the  apostle's  style. 

It  has  seemed  to  me  that  a  paraphrase,  or 
thought-translation,  which  purposely  disregards 
the  form,  and  expresses  in  idiomatic  English  the 
substance  of  the  apostle's  thought,  would  greatly 
aid  the  understanding  of  our  popular  versions 
by  presenting  the  meaning  in  a  fresh  setting,  by 
disentangling,  in  some  instances,  the  idea  from 
its  figurative  form,  by  expressing  the  implied 
thought  of  many  passages,  and  by  concentrat- 
ing attention  upon  the  main  drift  of  the  argu- 
ment. It  is  believed  that  such  a  version  will  be 
adapted  for  use  in  schools  in  which  Bible  study 
is  a  part  of  the  curriculum,  and,  especially,  for 
use  in  Sunday-school  classes  which  have  occasion 
to  study  this  portion  of  the  New  Testament. 

It  is  obviously  impossible  to  represent  in  a 
paraphrase  every  shade  and  turn  of  Paul's 
thought.  To  do  that  would  require  a  commen- 
tary, and  I  have  wished  to  avoid  the  danger  to 


Preface  vii 

which  commentaries  are  exposed,  namely,  that 
of  obscuring  the  general  sense  by  the  elaborate 
treatment  of  details.  I  have,  therefore,  con- 
stantly aimed  to  bring  into  clear  relief  the 
central  idea,  the  essential  substance,  of  Paul's 
arguments  and  exhortations.  If,  in  doing  this, 
minor  phases  of  his  thought  have  sometimes 
been  neglected,  it  is  believed  that  the  omission 
is  justified  in  the  interest  of  simplicity  and 
clearness. 

This  version  of  Paul's  epistles  has  of  course 
been  written  with  constant  reference  to  the  origi- 
nal Greek  and  with  the  aid  of  various  critical 
helps  for  the  determination  of  its  exact  meaning. 
In  cases  where  there  are  important  variations  of 
text  the  reading  which  seemed  to  me  preferable 
has  been  followed.  Where  different  interpreta- 
tions are  current  among  scholars  the  paraphrase 
has  been  based,  without  justification  or  comment, 
upon  that  interpretation  which  commended  it- 
self as  the  best.  It  did  not  accord  with  the 
plan  of  this  book  to  append  to  it  critical  notes 
and  explanations.  If  this  were  to  be  done  at  all 
it  would  need  to  be  done  on  a  far  greater  scale 
than  was  possible  in  a  small  volume.  Moreover, 
there  is  no  lack    of  critical    commentaries    for 


viii  Preface 

those  who  have  the  time  and  patience  to  use 
them.  I  have  preferred  simply  to  present  my 
conception  of  the  meaning  of  these  writings 
in  as  readable  a  form  as  possible,  without  dis- 
tracting attention  by  a  multitude  of  critical 
details.  The  book  should  be  judged  by  its 
purpose  and  used  in  accordance  with  it.  I 
trust  that  it  may  be  found  helpful  to  the 
understanding  of  Paul's  epistles  and  to  the 
appreciation  of  his  teaching. 

GEORGE   BARKER   STEVENS. 

Yale  University, 

October  i,  1898. 


Contents 

Page 

The  First  Epistle  to  the  Thessalonians     .  3 

The  Second  Epistle  to   the   Thessalonians  15 

The  Epistle  to  the  Galatians 23 

The  First  Epistle  to  the  Corinthians    .     .  49 

The  Second  Epistle  to  the  Corinthians      .  107 

The  Epistle  to  the  Romans 147 

The  Epistle  to  the  Colossians 197 

The  Epistle  to  Philemon 211 

The  Epistle  to  the  Ephesians 217 

The  Epistle  to  the  Philippians 237 

The  First  Epistle  to  Timothy 253 

The  Epistle  to  Titus 271 

The  Second  Epistle  to  Timothy 279 


The  Epistle  to  the  Hebrews 291 


The  First  Epistle  to  the 
Thessaloniajis 


Chapter  I 

I,  Paul,  and  my  companions  send  to 
you  Thessalonians  our  Christian  greet- 
ings and  good  wishes.  [i] 

We  are  grateful  to  God  for  all  the 
fidelity  and  zeal  which  you  have  shown 
in  your  Christian  life  and  work.  We  [2, 3] 
well  know  the  history  of  your  religious 
life  from  the  beginning;  with  what  eager- 
ness you  received  the  gospel  and  what 
full  proof  you  gave  of  the  Spirit's  power 
dwelling  in  you — just  as  you  know  our 
zeal  in  work  on  your  behalf  In  this  [4. 5] 
steadfastness  and  willingness  to  suffer  for 
your  faith,  you  caught  the  spirit  of  our 
work  and  of  the  Lord's  life,  and  set  a 
worthy  example  to  your  fellow-Christians 
far  and  near.  For,  indeed,  you  did,  by  [6, 7] 
your  faithfulness  and  endurance,  preach 
the  gospel,  not  only  throughout  Greece, 
but  throughout  the  Christian  world,  so 
that  we  have  no  need  to  tell  the  story  of 
3 


Chap.  2.]  The  Epistles  of  Paul 

[6-8]  your  faith  to  others.  On  the  contrary, 
we  find  others  ready  to  tell  this  story  to 
us.  They  speak  of  our  great  success  in 
winning  you  to  Christ ;  how  you  forsook 
your  heathen  divinities  and  believed  on 
the  one  true  God ;  how  you  received  the 
doctrines  of  Christ's  resurrection  and 
saving  work,  and  adopted  the  belief  in 
[9. 10]  his  second  coming. 


Chapter  II 

You  Thessalonians  know  the  nature 
and  effect  of  our  mission  when  we  preached 
the  gospel  to  you.  You  know  that,  before 
coming  to  you  in  our  journey,  we  had 
been  persecuted  for  our  faith  and  that, 
despite  trials  and  dangers,  we  fearlessly 

[i,  2]  taught  you  the  way  of  salvation.  For 
our  preaching  does  not  proceed  from 
false  or  base  motives,  but  from  a  convic- 
tion of  the  truth  of  our  message  and  of 
our  responsibility    to  God    for  faithfully 

[3. 4]   declaring    it.       Our    conduct  refutes   the 

suspicion  of  impure  motives.    We  neither 

sought  selfishly  to   please  others  nor  to 

gratify  ourselves.      Though  in  virtue  of 

4 


Thessalonians  I  [Chap.  2. 

our  office  we  might  have  claimed  consid- 
eration, we  made  no  such  claim.  Instead  [5.  6] 
of  exacting  honor,  we  rendered  affection- 
ate service  to  you,  and  gave  you,  —  so 
great  was  our  love  to  you,  —  not  only 
our  truth,  but  our  very  hearts.  You  will  [7,  8] 
also  testify  that  when  we  were  with  you, 
we  supported  ourselves  by  our  own  labor, 
so  that  our  work  might  incur  no  suspi- 
cion of  being  mercenary.  I  call  you,  [9] 
yes,  I  call  God  himself  to  witness  to  our 
uprightness,  purity,  and  service  when  we 
were  among  you ;  how  with  a  love  like 
that  of  a  father  we  sought  your  spiritual 
profit  and  endeavored  to  lead  you  into 
the  God-like  life  and  to  prepare  you  for 
his  heavenly  kingdom.  [10-12] 

And  since  God  has  thus  called  you  to 
such  a  glorious  destiny,  we  are  thank- 
ful that  you  so  heartily  accepted  his  call 
at  our  hands  and  entered  upon  the  life  to 
which  it  summoned  you.  This  life  in-  [13] 
volved  suffering  for  your  faith,  but  in  this 
you  emulated  the  patience  of  the  Judean 
churches  and  endured  the  same  treatment 
at  the  hands  of  your  Gentile  countrymen 
as  the  Jewish  Christians  did  at  the  hands 
of  the  unconverted  Jews.     These   perse-  [14] 

5 


Chap.  3.]         The  Epistles  of  Paul 

cutions  by  the  Jews  are  of  a  piece  with 
their  killing  of  Jesus  and  the  prophets 
and  with  their  banishment  of  us  preach- 
ers from  Judea,  —  conduct  whereby  they 
disobey  God  and  oppose  the  good  of 
mankind,  since  they  seek  to  prevent  us 
from  carrying  the  message  of  life  to  the 
heathen ;  conduct  by  which  they  are  fill- 
ing up  the  cup  of  their  iniquity,  and  for 
which  the  final  divinely  appointed  doom 

[15,16]   is  now  impending  over  the  nation. 

Our  interest  in  you  being  such  as  I 
have  described,  our  enforced  separation 
from  you  for  a  little  time  was  painful  to  us. 
We  earnestly  sought  an  opportunity  to 
visit  you,   and   I,  at  least,   did   so  more 

[17.  iS]  than  once,  but  unsuccessfully.  How 
gladly  would  we  have  visited  you  !  For 
you  give  us  occasion  to  rejoice ;  espe- 
cially do  we  so  rejoice  when  we  contem- 
plate the  Lord's  coming  and  think  of  the 
praise  and    the  reward  that  will  then  be 

[19,20]  yours. 


Chapter  III 

When  we  could  no  longer  restrain  our 
anxiety  for  you,  we  determined  to  remain 
6 


Thessalonians   I  [Chap.  3. 

alone  at  Athens,  and  to  send  our  faithful 
companion  Timothy  to  visit  you  and  to 
encourage  you  in  the  Christian  life,  in 
order  that  you  might  not  be  overcome  by 
the  sufferings  which,  in  the  course  of 
God's  providence,  have  befallen  us.  For  [1-3] 
when  we  preached  to  you  at  Thessalo- 
nica  we  warned  you  that  the  Christian  life 
would  involve  suffering  for  your  faith,  as 
you  now  see  that  it  does.  And  this  was  W 
the  reason  why  I  was  so  anxious  con- 
cerning you,  and  so  eagerly  wished  to 
hear  from  you ;  I  was  afraid  lest  you 
should  be  overcome  by  your  trials  and 
give  up  your  faith.  But  now^  since  Tim-  [5] 
othy  has  just  returned  from  his  visit 
to  you,  and  has  reported  your  steadfast- 
ness and  your  affectionate  attachment  to 
us,  and  desire  to  see  us,  our  anxiety  for 
you  is  greatly  relieved;  it  is  like  living, 
to  know  that  you  are  still  firm  in  your 
Christian  faith.  How  shall  we  be  grate-  [^^-S] 
ful  enough  to  God  for  all  the  comfort 
which  Timothy's  report  of  you  has  given 
us  ?  Constantly  do  we  pray  that  we  may 
yet  see  you  and  do  something  to  add  to 
the  completeness  of  your  Christian  life.  [9.  10] 
May  our  gracious  Father  and  our  Lord 

7 


Chap.  4.]       The  Epistles  of  Paul 

Jesus  open  the  way  for  our  making  such 
[11]  a  visit,  and  may  the  Lord  increase  the 
richness  and  fulness  of  your  love  so  that 
it  will  flow  out  to  one  another  and  to  all 
[12]  men,  as  our  love  does  towards  you,  in 
order  that  you  may  be  perfectly  prepared 
for  the  kingdom  of  Christ  at  his  glori- 
ous coming. 


Chapter  IV 

In    conclusion,   we  urge  you  to  enter 
ever  more  deeply  into  the  power  of  the 
Christian  life  which  we  made  known  to 
you,   for  our   instructions  must    be  still 
U,  2]  fresh  in  your  minds.      God  requires  that 
[3]  you  live  a  holy  life  ;  that  you  refrain  from 
unchastity ;  that,  unlike  the  heathen,  you 
enter  into  the  marriage  relation  and  pre- 
[4,  s]   serve  it  pure  from  base  passion ;  that  you 
keep  yourselves  free  from  covetousness 
and  injustice,  for,  as  we  have  taught  you, 
[6]  the  Lord  will   surely  punish  such  sins. 
God  requires  purity,  and  he  who  disre- 
gards that  requirement  refuses  to  obey 
the  will   of  God,   who  graciously  gives 
[7-8]   his  Spirit  to  cleanse  us  from  sin. 

8 


Thessalonlans  I  [Chap.  4. 

It  is  not  necessary  that  T  exhort  you 
to  the  duty  of  fraternal  love;  that  lesson 
you  have  already  learned,  and  you  illus-  [9] 
trate  it  in  your  relation  to  the  Christians 
of  your  own  province.  But  we  may  re- 
mind you  that  love  is  a  growing  thing.  [10] 
Aim  to  possess  and  to  evince  it  more  and 
more  completely  in  a  peaceable  and  in- 
dustrious life  which  will  be  irreproach- 
able in  the  eyes  of  those  who  are  not 
Christians,  and  will  save  you  from  de- 
pendence for  your  support  upon  others.       [11,12] 

With  respect,  now,  to  those  of  your 
number  who  are  asleep  in  death,  I  wish 
you  to  understand  their  relations  to  the 
Lord's  coming  and  the  resurrection,  so 
that  you  may  not  grieve  as  unbelievers 
do  who  have  no  expectation  of  a  resur- 
rection or  eternal  life.  For  the  belief  [^3] 
of  the  Christian,  that  Jesus  rose  from 
the  dead,  carries  with  it  the  conviction 
that  the  dead  who  are  united  to  him  will 
be  joined  in  eternal  fellowship  with  him.  [14] 
For  the  Lord's  own  teaching  respecting 
his  coming  assures  us  that  those  of  us 
who  are  living  at  the  time  of  his  return 
will  not  more  promptly  enter  into  the 
blessedness    of   his   kinsfdom    than    will 


Chap.  5.]  The  Epistles  of  Paul 

[15]  those  disciples  who  have  died.  For  this 
will  be  the  order  of  events:  The  Lord 
will  come  from  heaven  with  signs  of 
power   and  glory;    thereupon  will  occur 

[16]  the  resurrection  of  the  Christian  dead ; 
following  that,  we  that  are  living  at  the 
time  will  be  caught  up  into  the  sky  to 
enter  upon  an  eternal  blessed  fellowship 

[17]  with  the  Lord.  Let  these  assurances 
solace  your  grief  with   regard  to  those 

[18]   members  of  your  church  who  have  died. 


Chapter   V 

But  it  is  not  necessary  that  I  should 

dwell  upon  the  order  of  events  connected 

with  the  advent,  for  you  are  aware  that 

the  Lord  will  return  suddenly  and  unex- 

[i,  2]   pectedly.     While  sinners  are  living  in  a 

false  security,   this  dread  event  and  its 

accompanying  judgment  will  break  sud- 

[3]   denly  upon  them  and  overwhelm  them. 

But  to  you,   my  Christian  friends,   that 

event  will  wear  a  different  aspect.     You 

are  God's  children  and  will  welcome  his 

Son  when  he  comes ;  let  us  then  be  ready 

10 


Thessalonians   I  [Chap.  5. 

and  watching  and  waiting  for  his  return.    [4-6] 
Those  who  are  sunken    in   indifference 
and  sin  will  be  unprepared,  but  we  be- 
lievers must  be  equipped  with   Christian 
virtue   and   expectation,    and    be    ready,    [7, 8] 
assured   that  God's  purpose  for  us  is  a 
purpose,    not    of    condemnation,    but    of 
grace,   since  he    gave   Christ  to  die  for 
us    that,    whether   we    live   or    die,    we 
should    share    in   his   glory.      Therefore   [9,  10] 
comfort  and  edify  one  another  with  this 
hope.  [II] 

Recognize  the  labors  on    your  behalf 
of  your  teachers  and  rulers,  and  accord 
them    all    proper    honor.        Cultivate    a   [12,13] 
quiet,  orderly,  helpful,  generous,  and  pa- 
tient life.      Avoid  revenge,  and  seek  to   [14] 
promote  the  best  interests  of  each  other 
and  of  all  men.      Let  Christian  joy,  con-    [15] 
stant  prayerful n ess,  and  gratitude  to  God, 
the  requirements  of  God's  gracious  will, 
mark  your  life.     Welcome  God's  Spirit;   [16-1S] 
respect  his  gifts,  testing  them  all,  pre- 
serving and  using  only  what  is  helpful 
to  the  spiritual  life.  [19-22] 

And  may  God,  the  Source  of  all  spirit- 
ual blessing,   keep  you  perfect  till   the 
coming  of  Christ.     Seek  God's  blessing   [23,24] 
II 


Chap.  5.]  The   Epistles  of  Paul 

for  us.     Let  those  who  receive  this  let- 
ter greet  the  other  members  of  the  church 
with  the  kiss  of  peace,  and  read  this  let- 
[25-27]   ter  to  the  assembled  congregation ;  and 
[28]        may  the  grace  of  Christ  be  with  you. 


The  Second  Epistle  to  the 
Thessalonians 


Chapter  I 

I,  Paul,  and  my  companions,  send  to 
the  church  at  Thessalonica  wishes  of 
grace  and  peace.  [i^  2] 

We  must  always  be  grateful  to   God 
for  your  growth  in  Christian  fidelity,  and 
for  your  mutual  love.     Wherever  we  go  [3] 
among    the    churches,    we    praise    your 
Christian  fortitude    and   faithfulness   as 
shown  in  your  endurance  of  persecutions 
for  the  name  of  Christ.     This  suffering  [4] 
of   yours   is   a   clear   proof   that    in   the 
righteous  judgment  of  God  you  will  be 
thought  worthy  of  his  kingdom,   while,    [5I 
at  the  same  time,  it  is  a  token  that  God 
will  justly  punish  those  who  persecute 
you.     To  you  he  will,  at  the  Lord's  glo-  [6] 
rious  coming,  recompense  peace  for  your 
sufferings ;    to  your  wicked    persecutors 
he  will  mete  out  their  just  penalty,  utter  [7,  8] 
exclusion  from  the  Lord's  presence,  and 
from    the   blessedness   of   his    kingdom.    [9] 

15 


Chap.  2.]  The  Epistles  of  Paul 

While  he  will  be  terrible  to  his  enemies, 
he  will  be  an  object  of  praise  and  ad- 
miration to  his  people,  to  those  who  have 
[lo]  believed  on  him  (as  you  have).  In  order 
that  this  blessedness  may  be  yours,  we 
continually  pray  that  your  Christian  con- 
secration may  prove  sincere  and  com- 
plete, and  that  God  may  bless  you  with 
[11,12]   all  spiritual  blessings  in  Christ. 


Chapter  II 

Regarding  this  glorious  advent  of 
Christ,  and  the  assembling  of  believers 

[i]  with  him,  we  urge  you  not  to  be  thrown 
into  sudden  excitement  or  alarm  either 
by  prophetic  utterances  on  the  part  of 
your  own  number,  or  by  unwarranted 
appeals  to  our  oral  teaching,  or  by  refer- 
ence to  any  letter  purporting  to  come 
from  us,  and  which  represents  us  as 
teaching  that  the  day  of  the  Lord's  com- 

[2]  ing  is  just  on  the  point  of  dawning.  Do 
not  be  deceived  on  this  subject.  I  tell 
you  plainly  that  certain  events  will  occur 
before  the  Lord  comes.  There  will  be 
a  signal  manifestation  of  wickedness, 
16 


Thessalonians   II  [Chap.  2. 

culminating  in  the  appearance  of  a  false 
Messiah  who  shall  make  the  most  blas- 
phemous pretensions,  even  setting  him- 
self up  as  an  object  of  supreme  worship.    [3,4] 
Do  you  not  recall  my  teaching  on  this 
point  ?      At   present    there   is   a  certain   [5] 
power   which    is    repressing    these    evil 
forces,  so  as  to  prevent  their  premature 
manifestation.      In  secret  they  are  work-   [6] 
ing  and  preparing   to    break  forth,    but 
some  one  is  holding  them  in  check.     For 
a  time  he  will  restrain  them;   then  he 
will  himself  be  removed,  and  thereupon  [7] 
the  one  who   embodies  this  wickedness 
will  assert  himself;  the  Lord  will  come 
in  his  glory  and  power,  and  utterly  de- 
stroy the  monstrous  pretender  who  with   (8] 
Satanic  wickedness  sought  to  deceive  sin- 
ful men  and  to  prevent  them  from  being 
saved  by  Christ.      Because  these  sinners  [9, 10] 
preferred  falsehood  to  truth,  God  deliv- 
ered them   over  to  the  consequences  of 
their  own  wicked  folly,  that  their  pref- 
erence   for    evil    might    meet    its    just 
condemnation.  [11,12] 

We  must  always  be  grateful  to  God, 
dear   brethren,   for  his   gracious  calling 
of  you  into  the  Christian  life,  —  a  call 
2  17 


Chap.  3.]  The  Epistles  of  Paul 

which  you  realized  in  a  renewed  char- 
acter, and  in  the  appropriation  of  the 
gospel,  which  you  received  at  our  hands, 
that    you   might  attain   the   blessedness 

[13,14]  offered  in  Christ.  Steadfastly  adhere  to 
the  instruction  which  we  have  given  you 
[15]  orally  and  by  letter.  And  may  Christ, 
the  Ruler  of  the  Church,  and  the  gra- 
cious God  of   love,   strengthen  you  and 

[16,17]  fit  you  for  every  Christian  duty. 


Chapter  III 

In  conclusion,   pray  that  our  preach- 
ing of  the  gospel  may  be  successful,  —  as 

[i]  much  so  as  it  was  in  your  case,  and  that 
we  may  escape  the  persecutions  of  unbe- 

[2]  lieving  and  fanatical  opponents.  God 
will  be  true  to  you,  will  strengthen  and 

[3I   keep  you.      We  believe,    too,    that  you 

[4]  will  observe  our  requirements.  And 
may  Christ  cause  you  to  be  filled  with 
love  to  God,  and  with  a  patient  endiir- 

[5]   ance  like  that  of  Christ. 

With  respect  to  those  who,   refusing 
our  instruction,  adopt  unseemly  courses 
of  life,  we  direct  you,  on  the  authority 
18 


Thessalonians  II  [Chap.  3. 

of  Christ,  to  avoid  their  company.      We   [6] 
set  you  an  example,  when  among  you,  of 
the    conduct    required.       We    supported   [7] 
ourselves    by   continual    labor,    that    we 
might  occasion  no  complaint.     Although   [8] 
we  might  with  propriety  have  accepted 
support  from  you,  we  preferred,  for  the 
sake  of  setting  you  an  example  of  inde- 
pendence,   to   forego   this    right.       And   [9] 
when  we  preached  to  you  we  strictly  en- 
joined the  duty  of  self-support.      There   [10] 
are   some  of  you   who  are   disregarding 
this    injunction,   and   have    given   your- 
selves up  to  idleness  and  mischief.     Now  [n] 
to  such  we  say,  in  the  name  of  Christ, 
that  they  resume  their  occupations  and 
their   self-support.       Steadfastly  adhere   [12] 
to  what    is   right    and    proper.      And    if 
any  member  of  the  church   longer  per- 
sists in  disobeying  this  direction,  with- 
draw from  all  association  with  him,  that 
he  may  be    led   to  regret    and  abandon 
his  evil  course.     Do  not,   however,  for-   [13.14I 
get  that  he  is  a  fellow-Christian,  or  fail 
to  direct   him  back,    if  possible,   to  the 
right  way.     And  may  Christ,  the  author  [15] 
of  peace,  ever  dwell  with  you  and  bless 
you  with  his  peace.      And  now  with  my   [16] 
19 


Chap.  3.]  The  Epistles  of  Paul 

own  hand  I  add  these  closing  words  of 
greeting,  which  are  a  mark  of  genuine- 
ness  in   all   my  letters,  —  such    is   my 

[17]   handwriting.       The  grace  of    Christ  be 

[18]  with  you. 


20 


The  Epistle  to  the  Galatians 


Chapter  I 

I  AFFIRM  the  genuineness  of  my  apos- 
tleship  (which  my  opponents  in  Galatia 
have  called  in  question),  and  declare 
that  I  did  not  receive  my  commission 
from  any  human  source,  but  from  God, 
through  a  revelation  of  the  risen  and 
glorified  Christ,  who  is  the  world's  Sav- 
iour from  sin,  and  to  whom  belongs 
eternal  glory.  [1-5] 

I  am  surprised  that  so  soon  after  your 
conversion  you  should  have  deserted  the 
doctrine  of  grace,  which  I  taught  you, 
for  that  of  works,  which  may  be  called  a 
"different  gospel,"  but  would  better 
(since  there  is  but  one  true  gospel)  be 
called  no  gospel  at  all.  This  counter- 
teaching  only  aims  to  mislead  you  and  to 
overthrow  the  true  Christian  doctrine.  [6, 7] 
My  teaching  is  true,  and  I  should  de- 
nounce any  pretended  "gospel"  which 
was  subversive  of  it,  even  though  it  were 

23 


Chap.  I.]  The  Epistles  of  Paul 

delivered  by  an  angel  from  heaven ; 
should  any  man  teach  contrary  to  my 
doctrine  of  grace  and  faith,  I  pronounce  a 
[8,  9]  curse  upon  him.  I  justify  this  boldness 
and  vehemence  by  the  confident  assur- 
ance that  in  my  preaching  I  am  not 
seeking  human  favor,  but  obeying  God's 
[10]   will. 

As  a  ground  for  my  strong  assertions, 
I  allege  the  certainty  that  my  teaching 
is  not  shaped  by  a  human  standard  or 
derived  from  a  human  source,  but  that 
it  came  to  me  by  a  revelation  of  Jesus 

[11,12]  Christ.  My  zealous  adherence  to  the 
Jewish  religion  which  led  me  to  become 
the  persecutor  of  the  church,  is  proof 
that  I  could  not  have  been  transformed 
into  a  Christian  apostle  by  mere  human 

[13,14]  means.  It  was  only  when  God,  who  had 
a  great  purpose  to  serve  in  my  life,  was 
pleased  to  reveal  Christ  as  the  truly 
risen  and  glorified  Messiah  to  my  spirit, 
that  I  became  a  Christian  and  a  mission- 
ary;  after  this  event  no  more  than  before 
can  my  course  be  explained  as  a  result 

[i5'i<^]  of  human  influence  or  instruction;  I  did 
not  resort  (as  may  be  supposed)  to  the 
primitive   apostles   at   Jerusalem,    there 
24 


Galatians  [Chap.  2. 

to  be  taught  the  truths  which  I  pro- 
claim ;  on  the  contrary,  I  went  away  into 
the  remote  regions  ol  Arabia  whence  I 
returned  to  Damascus  (rather  than  to 
Jerusalem).  [17] 

After  my  conversion  my  course  was 
such  as  to  prove  my  independence  of 
human  teachers.  For  three  years  I  did 
not  see  Jerusalem  and  the  authorities  of 
the  church  there.  At  the  expiration  of 
that  period,  however,  I  went  thither  to 
interview  Peter,  but  my  visit  was  a  brief 
one.  I  saw  only  one  other  apostle.  I  [is,  19] 
solemnly  allege  the  truth  of  these  state- 
ments. I  next  returned  through  Syria  [20] 
to  my  native  province.  My  brief  stay  in 
Jerusalem  and  Judea  occasioned,  indeed, 
a  new  interest  and  rejoicing  at  my  con- 
version, but  I  was  not  there  long  enough 
so  that  the  churches  at  large  even  knew 
me  by  sight.  [21-24] 


Chapter  II 

It  was  fourteen  years  before  I  again 
visited  Jerusalem ;  when  I  did  so  it  was 
in    response   to    an    impulse    from    the 

25 


Chap.  2.]  The  Epistles  of  Paul 

Spirit,  and  with  the  desire  to  be  assured 
by  the  apostles  there  in  person  that  my 

[i,  2]  teaching  was  acceptable  to  them.  So  far 
from  their  criticising  or  amending  my 
teaching  they  did  not  even  require  the 
circumcision  of  my  Gentile  travelling 
companion,  Titus  (though  in  the  cir- 
cumstances to  do  this  might  have  been 
natural  and,  in  itself,  allowable);  there 
were,  indeed,  those  who  urged  it,  but  I 
refused  to  allow  it  because  of  the  pres- 
ence of  Pharisaic  extremists  who,  by 
insisting  upon  the  necessity  of  circum- 
cision in  order  to  the  attainment  of  sal- 
vation, sought  to  restrict  our  freedom,  as 
Christians,  from  the  law,  and  to  put  us 
again  under  its  burdens;  to  have  yielded 
would,   in   this   case,   have  compromised 

[3-5]  the  essential  principles  of  the  gospel. 
The  influential  primitive  apostles  (and 
however  great  their  influence  or  author- 
ity might  be,  it  could  not  affect  the 
truth  and  divineness  of  my  mission, 
since  God's  approval  does  not  follow 
human  judgment)  did  not  in  any  way 
attempt  to  supplement  or  correct  my 
teaching,  but  rather  agreed  that  I  had  a 
divine  commission  to  continue  my  pres- 
26 


Galatians  [Chap.  2. 

ent  work  among  the  Gentiles  as  truly  as 
had  Peter  to  proceed  with  his  among  the 
Jews;  this  conviction  was  based  upon  [6,7] 
our  success  in  our  respective  spheres  of 
labor.  The  three  who  were  present  at  [S] 
this  interview  accordingly  approved  the 
course  and  teaching  of  myself  and  Barn- 
abas, and  in  token  of  this  approval  gave 
us  the  right  hand  of  fellowship,  and  com- 
mended us  in  our  Gentile-Christian  mis- 
sion, only  urging  us  to  continue  mindful  [9] 
of  the  poor  Christians  at  Jerusalem,  and 
to  collect  from  the  wealthier  Gentile 
churches  contributions  to  their  support, 
thus  keeping  this  bond  of  Christian 
charity  between  the  Jewish  and  Gentile 
Christians,  and,  by  so  doing,  helping  to 
prevent  jealousy  and  alienation.  [loj 

On  a  later  occasion  at  Antioch,  also, 
I  maintained  my  independence.  Peter 
had  been  accustomed,  when  there,  to 
mingle  freely  with  the  Gentile  converts 
who  had  not  been  circumcised,  eating 
at  the  same  table  with  them  at  the 
love-feasts.  But  certain  Judaizers,  al- 
leging the  authority  of  James  for  their 
position,  had  opposed  this  fellowship 
with  the  uncircumcised,  and  Peter,  on 
27 


Chap.  2.]  The  Epistles  of  Paul 

this  occasion,  timidly  yielded  to  this 
persuasion  and  withdrew  from  the  com- 
pany.     For  this  I  rebuked  him  because 

[11,12]  he  was  worthy  of  blame.  The  other 
Jewish  Christians  followed  his  example, 
[13]  not  excepting  my  companion  Barnabas. 
Deeply  feeling  that  the  integrity  and 
sole  sufficiency  of  the  gospel  was  com- 
promised by  this  action,  I  publicly  chal- 
lenged Peter  in  the  matter  as  follows : 
How  is  it  that  you  now  deviate  from 
your  ordinary  and  normal  course  of  freely 
associating  with  Gentile  converts,  and 
not  only  renounce  that  course  but  go 
farther  and  by  your  action  demand  that 
even  Gentiles  shall  live  as  do  the  Jews; 
that  is,  be  circumcised  and  observe  the 
[14]  law.'  We  Jewish  Christians  have  long 
ago  learned  that  it  is  faith  in  Christ,  not 
works  of  law,  which  saves  us.  How  is 
it,  then,  that  you  now  act  as  if  legal  ob- 
servance was  also  necessary,  thus  incon- 
sistently,  by  your   action,   denying  that 

[15,16]  the  faith  which  we  hold  is  sufficient.' 
If  now  we  again  resort  to  the  legal 
course,  may  it  not  give  occasion  to  say 
that  we  confess  ourselves  still  unfor- 
given  sinners  and  that  Christ,  so  far 
28 


Galatians  [Chap.  2. 

from  delivering  us  from  sin  and  its  curse, 
plunges  us  deeper  into  them  ?  We  cannot 
admit  any  such  conclusion,  and  no  more 
can  we  tolerate  any  principle  of  action 
which  (like  yours  in  this  case)  gives  occa- 
sion to  it.  The  real  "transgressor,"  the 
"sinner,"  is  not  the  man  who  renounces 
the  law  altogether  and  clings  solely  to 
Christ  (as  we  all  should),  but  it  is  he 
who  tries  to  "  build  up  again  those  things 
which  he  destroyed;"  that  is,  to  still 
cling  to  and  even  to  insist  upon  the  ob- 
servance of  the  legal  system  whose  re- 
nunciation as  a  means  of  salvation  is 
logically  involved  in  the  very  idea  of 
Christian  faith,  which  means  the  sole 
sufficiency  and  necessity  of  Christ. 
Hence  it  is  the  Judaizing  course,  rather 
than  that  of  the  Gentile  Christians, 
which  stamps  those  who  pursue  it  as 
"sinners, "  or  unjustified  persons,  by  the 
tacit  confession  contained  in  the  idea 
that  something  additional  to  faith  in 
Christ  is  needful.  For  the  law  itself  [17,18] 
through  its  revelation  of  my  sin  to  me 
and  its  ethical  death-sentence,  slew  me. 
I  thus  broke  all  relation  to  the  law,  as 
earthly  relations  are  broken  by  death.  [19] 
29 


Chap.  3.]  The  Epistles  of  Paul 

I  died  with  Christ  on  the  cross,  to  the 
old  life  and  old  relations,  and  yet,  in  a 
new  and  higher  sense,  I  live;  or  rather, 
it  would  be  more  correct  to  say,  that 
Christ  lives  in  me,  for  my  new  spiritual 
life  has  its  source  and  support  in  him, 
who,   through  love,   gave  himself   up  to 

[20]  death  for  my  salvation.  Thus  I  in  my 
teaching  magnify  God's  grace  (as  is  not 
the  case  with  those  who  still  cling  to  the 
law  and  to  works),  and  well  I  may,  for  if 
men  could  ever  have  been  justified  by 
the  law,  Christ  need  not  have  died ;  and, 
since  it  is  an  axiom  with  all  Christians 
that  Christ's  death  was  not  for  naught, 
that  fact  may  prove  the  entire  futility  of 
seeking  righteousness  in  any  other  way 

[21]   than  through  faith  in  him. 


Chapter  III 

You  Galatians  have  been  drawn  away 
as  if  by  magic  from  the  truth  so  plainly 
taught  you,  that  you  were  saved  through 
[i]  Christ's  death.  Reflect  whether,  when 
you  were  converted,  you  received  the  gift 
of  the  Spirit  by  the  doing  of  meritorious 

30 


Galatians  [Chap.  3. 

works,  or  by  obeying  the  call  simply  to 
believe  on  Christ.  Of  course,  the  latter 
was  the  case.  Will  you,  then,  after  hav- 
ing begun  the  life  of  the  Spirit,  fall  back 
upon  that  lower  plane  where  the  flesh  is 
the  ruling  element  of  life,  —  a  power 
from  which  the  law  is  unable  to  deliver 
you.^  What  folly  to  endure  persecution  [2,3] 
for  the  gospel,  when  you  do  not  really 
remain  true  to  it !  Have  not  all  your  [4] 
spiritual  gifts  come  to  you  in  the  line  of 
faith,  and  not  of  works?  Be  true,  then, 
to  this  principle,  and  renounce  the  rival 
and  futile  principle  of  legal  works  of 
merit.  From  the  typical  case  of  Abra-  [5] 
ham  you  may  learn  the  truth  which  I  am 
urging.  He  was  not  justified  by  works, 
but  by  faith ;  now  all  believers  are  his 
spiritual  sons,  and  are  saved  in  the  same 
manner.  The  Old  Testament  recognizes  [6, 7] 
the  universal  validity  of  the  principle  of 
faith.  On  the  contrary,  those  who  [8, 9] 
stand  upon  the  plane  of  law  and  seek  to 
be  saved  by  obedience  to  it,  will  fail,  for 
an  absolutely  perfect  performance  of  all 
that  the  law  requires  is  necessary  in 
order  to  justification  by  law,  and  that 
man   can  never  render.      The  law-prin-   [10] 

31 


Chap.  3.]  The  Epistles  of  Paul 

ciple  says :  Do  all  that  the  law  requires 

and  thou  shalt  live;   the  faith-principle 

says :  Trust  in  God  and  thou  shalt  live. 

These  indicate  two  different  methods 

of  salvation,  and  the  Scripture  sanctions 

[11,12]   the  latter  as   the  only  practicable  one. 

So  far  from  having  hope  of  being  saved 

by  the   law,    man  had  fallen   under   its 

curse  and  was  helpless,   but   Christ,   by 

taking  the  curse  upon  himself,  freed  us 

from  it,  that  we  might  be  justified  and 

saved  simply  by  trusting  in  him  and  his 

[13, 14]    work  for  us. 

Even  a  covenant  between  men,  when 
once  ratified,  no  third  party  may  annul 
or    supplement    with    new     provisions; 
much  less  may  God's  gracious  covenant 
of  promise  with  Abraham  be  affected  in 
its  conditions  and  provisions  by  any  sub- 
[15]    sequent  dispensations.      Now  the  prom- 
ise to  Abraham's  seed   is  fulfilled  only 
in  Christ,  and  thus  an  identity  and  con- 
tinuity of  principle  exists  between  that 
ancient  covenant  and  the  Christian  gos- 
[16]    pel.     Now  the  law  which  was  given  so 
long  after  this  primitive  gospel,   cannot 
affect  its   validity  or   change   its   provi- 
[17]    sions,  and  since  salvation  cannot  be  both 

32 


Galatians  [Chap.  3. 

by  works  and  by  faith,  we  must  adhere 
to  the  more  original  and  fundamental 
principle.  What  purpose,  then,  did  the  [18] 
law  serve  if  not  that  of  justifying  men.^* 
It  showed  them  their  need  of  justifica- 
tion, and  the  impossibility  of  themselves 
achieving  it,  because  it  made  them  con- 
scious of  the  depth  and  heinousness  of 
their  sins;  thus  this  divinely  ordained 
system  was  designed  to  lead  men  to 
Christ  for  salvation,  rather  than  to  be 
itself  a  means  of  saving  them.  It  was  [19] 
a  dispensation  given  to  men  through 
the  agency  of  Moses;  it  was,  therefore, 
mediate  and  conditional.  But  in  o:ivino: 
the  promise,  and  so  in  promulgating  the 
gospel  of  faith,  God  stands  forth  alone 
and  acts  in  independence  and  sovereignty. 
Hence  the  promise  stands  on  a  higher 
plane  than  the  law.  But  it  does  not  fol-  [20] 
low  from  this  difference  that  the  two 
dispensations,  and  their  characteristic 
principles,  are  in  all  respects  contrary. 
The  legal  system  is  subordinate  to  the 
gospel,  but  it  serves  the  ends  of  the  gos- 
pel; it  must  be  subordinate,  for  other- 
wise the  gospel  would  not  have  been 
needed  as  a  saving  agency.  But  it  [21] 
3  33 


Chap.  3.]  The   Epistles  of  Paul 

serves  the  ends  of  the  gospel  by  teach- 
ing men  their  sinfulness,  putting  them 
in  the  prison-houses  of  remorse  and  de- 
spair until  they  shall  long  for  the  gra- 
cious   deliverance   which    Christ    freely 

[22]    offers  to  those  who  trust  in  him. 

It  was  the  office  of   the   law  to    im- 
prison us  by  its  condemnation  until  we 

[23]  should  be  set  free  by  believing  on  Christ. 
The  law  may  be  called  our  tutor  who,  by 
his  stern  discipline  and  chastisement, 
prepared  us  for  Christ  and  made  us  glad 
to  find  freedom   and   peace    in   him   by 

[24]  faith.  But  now,  as  believers,  we  are  no 
longer  subject  to  this  severe  master,  but 
possess  the  sense  of  liberty  and  sonship 
[25,26]  through  Christ.  For  truly  all  believers 
have  entered  into  a  unique  relation  to 
Christ  which  affects  their  whole  attitude 
and  standing.  The  distinctions  of  na- 
tionality, condition,  and  sex  are  as  noth- 
ing in  the  presence  of  that  deeper  unity 
which  binds  together  all  believers  in 
Christ,  so  that  all  who  believe,  regard- 
less of  these  distinctions,  are  really 
Abraham's  seed  (since  Abraham's  great 
significance  was  not  in  the  fact  that  he 
was  2LjezVy  but  in  the  fact  "that  he  was  a 
34 


Galatlans  [Chap.  4. 

man  of  faith),  and  therefore  inherit  the 
blessings  promised  to  him  and  to  his 
seed  in  the  covenant  which  God  made 
with  him.  [27-29] 

Chapter  IV 

The  heir,  before  he  attains  his  major- 
ity, can  no  more  enter  upon  the  actual 
possession  of  his   destined   estate,   than 
can  a  bondservant  in  the  family  possess 
himself  of   it.      Until   the   set   time,   he    [i] 
must  continue  in  a  subordinate  position, 
under   the   authority   and    discipline    of 
others.       The    position     of    us    Jewish    [2] 
Christians     under    the    law    was    analo- 
gous.     We  were  as  children,   having  a 
great   inheritance  (the  gospel)   in   pros- 
pect,  but  kept  in  a  preparatory  process 
of  training;    the  coming  of  Christ  marks   [3] 
the   period   of    release   from    this   tute- 
lage and  of  entrance  upon  the  promised 
possession.      This  full  sense   of  sonship   [4.  5] 
is    imparted    by   the    testimony    of     the 
Holy  Spirit  to  the  heart  of  the  believer, 
assuring  him  of  the  divine  fatherhood;   [6] 
hence  we  are  no  longer  in  the  position 
of  servants,   but  in  that  of  the  sons  of 

35 


Chap.  4.]  The  Epistles  of  Paul 

full  age  in  the  family  who  have  attained 
the  clear  consciousness  of  sonship  and 
with  it  have  entered  upon  their  rightful, 

[7]   destined  possession. 

We  were  all  in  bondage  before  we  be- 
came Christians,   either   to   the  law,   or 

[8]  under  a  worse  master,  idolatry;  but 
since  we  have  through  Christ  learned  to 
know  the  true  and  only  God,  or  rather, 
since  he  has  made  himself  known  to  us, 
how  unreasonable  in  us  to  wish  to  return 
to  an  elementary  stage  of  religion  again, 
by  continuing  to  adhere  to  the  Jewish 
observances.  That  is  like  going  back 
to  bondage  after   having  been  once  set 

[9]   free.       This   you    Galatians   are   doing; 

your   observances   of   Jewish    feast-days 

and  ceremonies  make  me  afraid  that  my 

labor  among  you  will  prove  to  have  been 

[10,11]   for  naught. 

Let  me  plead  with  you  to  come  to  my 
point  of  view  in  this  matter,  even  as  I, 
in  renouncing  Judaism,  put  myself  upon 

[12]  the  same  plane  with  you  Gentiles.  I 
hope  for  this  result  from  my  experience 
of  your  former  kindness  and  attachment, 
for  I  remember  that  when  I  was  de- 
tained among  you  by  sickness,  in  conse- 

36 


Galatians  [Chap.  4. 

quenceof  which  I  became  your  Christian 
teacher,  you  did  not  consider  my  pres- 
ence among  you  burdensome,  nor  did 
your  regard  fail  to  endure  the  test  to 
which  it  was  put ;  on  the  contrary,  you 
received  me  with  the  utmost,  indeed, 
with  excessive,  honor.  But  all  seems  [13,14] 
changed  now  !  You  appear  not  to  count 
it  any  felicity  now  to  receive  and  obey 
my  instructions.  How  great  the  change 
of  temper,  for  when  I  was  among  you, 
you  would  gladly  have  made  the  greatest 
sacrifice  for  me.  Have  I  become  the  [15] 
object  of  your  enmity  because  I  now  urge 
upon  you  the  true  and  only  gospel.?  [16] 

The  Judaizers  who  are  leading  you 
astray  from  my  teaching  are  indeed 
eager  in  courting  your  favor,  but  it  is  in 
no  good  spirit  and  for  no  good  end ;  what 
they  really  seek  is  to  impart  to  you  an 
exclusive  and  partisan  spirit,  that  they 
may  attach  you  to  themselves  as  fol- 
lowers and  supporters.  It  is  always  [17] 
well  to  be  zealously  sought  after  by 
others  if  the  object  of  this  enthusiasm 
is  a  worthy  one.  I  do  not  begrudge  you 
this  attention  from  others;  when  I  am 
absent  others   must    exercise  this   care.    [i8j 

37 


Chap.  4.]  The  Epistles  of  Paul 

My  children,  so  great  is  my  anxiety  for 
you  on  account  of  your  defection  from 
the  truth,  that  I  seem  to  be  again  under- 
going the  pains  and  labors  by  which  you 
were  brought  into  the  church.  I  should 
be  glad  to  be  personally  present  with 
you,  and  to  adopt  a  less  censorious  tone ; 
for  I  am  perplexed  and  uncertain  whether 
I  can  by  any  means  win  you  back,  and 

[19,20]   would  gladly  make  all  possible  efforts. 

My  readers  who  are  familiar  with  the 
Old  Testament  will  readily  recall  the 
history  of  Abraham's  two  sons,  Ishmael 
and  Isaac,  the  former  the  child  of  the 
bondwoman,  Hagar,  whose  birth  was 
merely  in  the  ordinary  course  of  nature, 
and  Isaac,   the  child   of   Sarah,   born  in 

[21-23]  accordance  with  a  divine  promise.  These 
persons  and  events  have  an  allegorical 
significance.  The  two  women,  Hagar 
and  Sarah,  represent  respectively  the 
Old  and  the  New  Testament  systems; 
the  former  —  the  bondwoman  —  corre- 
sponds to  the  covenant  whose  sign  or 
symbol  is  Mt.  Sinai,  since  her  children, 
like  those  who  continue  under  the  old 
covenant,  are  brought  forth  in  and  for  a 
[24]   state  of  bondage.      Now  this  analogy  is 

38 


Galatians  [Chap.  4. 

the  more  appropriate  because  Mt.  Sinai 
is  actually  situated  in  Arabia,  the  land 
of  Hagar's  descendants.  If,  then,  Hagar 
fitly  represents  Sinai,  she  may  as  fitly 
be  said  to  represent  the  earthly  city  of 
Jerusalem,  which  stands  as  a  symbol  of 
the  Jewish  religion.  Sinai  and  Jerusa- 
lem have  the  same  religious  significance. 
Jerusalem  (personified  as  the  mother  of 
the  Jewish  people),  like  Hagar  and  her 
descendants,  is  in  bondage  with  her 
children.  But  the  upper  Jerusalem,  [25] 
the  spiritual  commonwealth,  typified  by 
Sarah,  is  free,  and  since  she  is  the 
mother  of  all  believers,  her  children 
(Christians)  are  also  free.  Our  spiritual  [26] 
mother  may  rejoice,  therefore,  in  the 
language  of  ancient  prophecy  concerning 
the  hope  of  the  childless,  and  we,  her 
children,  like  Isaac,  are  heirs  of  God's 
gracious  promise,  made  to  all  believers.     [27,28] 

But  as  in  ancient  days,  so  now,  the 
spiritual  must  suffer  persecution  from 
the  unspiritual.  But,  as  then,  the  Ish-  [29] 
maelites  were  rejected  from  the  true  the- 
ocracy, so  now  shall  the  unfree  Jews  who 
persist  in  refusing  their  spiritual  free- 
dom   in    Christ    be    excluded    from    the 

39 


Chap.  5.]  The  Epistles  of  Paul 

[30]   people  of  God.    We  are  free,   then;  let 

us  maintain  and  prize  our  freedom,  and 

not    surrender    it    by    returning   to    the 

bondage    with    which   the    law    enslaves 

[31,  V.  i]   those  who  try  to  be  saved  by  its  works. 


Chapter   V 

To  receive  circumcision  as  being  ne- 
cessary to  salvation  is  a  virtual  renunci- 

[2]  ation  of  Christ.  When  one  submits  to 
this  rite  as  a  condition  of  justification, 
he  thereby  commits  himself  to  the  legal 
method,  and,  by  the  very  meaning  of  his 
act,  is  bound  to  do  all  that  the  law  re- 
quires, and  must  do  this,  if  he  is  to  be 

[3]  saved.  You  Galatians,  in  so  doing,  are 
cutting  your  life  loose  from  Christ  by 
renouncing  the  faith-principle  of  salva- 
tion, and  are  already  turned  away  from 
God's  free  grace  in  the  attempt  to 
achieve  your  own  salvation  by  works  of 

[4]  merit.  I  assure  you  of  your  great  error 
and  certain  failure,  for  we  who  hold  to 
the  opposite   course  base   all    our   hope 

[5]  upon  the  grace  in  which  we  trust;  and 
rightly  so,  for,  with  reference  to  the 
40 


Galatians       '  [Chap.  5. 

attainment    of    salvation,    the    question 
whether  one  is  circumcised  or  not  is  of 
no  importance;    the  only  essential   con- 
dition being  a  faith  which  gives  evidence 
of   its  vital   power  by  love.      You  were   [6] 
making  good  progress  in  Christian  life 
and  knowledge ;  who  has  checked  you  in 
this  and  led  you  into  such  disloyalty  to 
the  truth.'*     Their  dissuasion  of  you  from 
the  right  path  is  not  in  line  with  God's 
call.      This  wrong  tendency  is    indeed 
serious,    for,    though    the    defection    be 
limited,   it   will   spread  like  leaven.      I   [7,8] 
have  good  hope,  however,  that  you  Gala- 
tians as  a  whole  w^ill  not  be  led  astray 
by  this  error,  but  will  continue  faithful 
to  my   instructions;    but    the    leader    in 
this  sedition  will  receive  a  heavy  chas- 
tisement.    As  for  the  accusation  of  the   [10] 
Judaizers,   that    I    too,    upon    occasion, 
preach  circumcision,   it  involves  an  ab- 
surdity; they  would  not  continue  to  per- 
secute me  if  I  were  not  in  antagonism 
to  them;   if  their  accusation  were  true, 
there  would  no  longer  be  any  offence  to 
the  Jews  from  my  preaching  of  the  cross; 
but  the  fact  that  my  work  still  arouses 
Jewish   opposition   proves   their   charge 
41 


Chap.  5.]  The  Epistles  of  Paul 

untrue.  These  extremists  who  pervert 
}/our  faith  and  hinder  your  Christian 
growth  —  who  think  so  much  of  circum- 
cision —  should  have  it  to  the  point  of 
[11,12]    mutilation! 

I  speak  thus  vehemently,  for  you, 
Christian  brethren,  were  destined,  in 
your  divine  call,  for  the  enjoyment  of 
freedom  from  these  legal  requirements; 
but  this  freedom  does  not  mean  lawless- 
ness, but  requires  a  loving  service  to 
others;  for  love  to  one's  fellows  as  to 
himself  is  the  sum  of  the  law  for  which 
[13,14]  you  profess  so  much  zeal.  But  if,  in- 
stead of  living  the  life  of  love,  you  con- 
tinue in  disputes,  such  as  that  now 
prevailing,  the  result  must  be  the  utter 

[15]   destruction  of  your  Christian  fellowship. 

My  advice  is :    Live  under  the  power 

of  the  Spirit  and,  in  so  doing,  you  will 

find  the  true  safeguard  against  the  evils 

[16]  of  which  I  warn  you.  For  there  is  a 
sharp  conflict  in  Christian  men  between 
the  inspiration  of  the  Spirit  and  the  sin- 
ful impulses  which  operate  to  prevent 
your  doing  what  your  conscience  would 

[17]   prompt.       But    if   you    keep   your    lives 
under  the  guidance   of   the   Spirit   you 
42 


Galatians  [Chap.  5. 

shall  have  the  victory  over  evil,  because 
you  will  not  then  be  under  that  condem- 
nation and  bondage  v^hich  they  experi- 
ence who  live  under  the  law,  but  will 
enjoy  the  sense  of  freedom  and  pardon 
which  the  Spirit  imparts.  Now  by  con-  [18] 
sidering  the  sins  which  spring  from  car- 
nal impulse,  you  will  see  how  wholly 
incompatible  they  are  with  participa- 
tion in  the  kingdom  of  God,  and  by  con-  [19-21] 
templating  the  fruit  in  human  life  of  the 
Spirit's  guidance,  you  will  see,  too,  that 
those  who  produce  it  cannot  be  under 
the  bondage  of  sin  and  the  sentence  of 
the  law,  since  those  virtues  are  the  ideal 
requirements  of  all  law.  Now  Chris-  [22, 23] 
tians  have  put  to  death  the  impulses 
which  lead  to  the  works  of  the  flesh.  If,  [24] 
then,  we  have  our  life  in  the  power  of 
the  Spirit  and  not  of  the  flesh,  let  our 
outward  action  be  ruled  by  the  true 
power  of  Christian  living,  — that  of  the 
Spirit ;  let  us  not  act  as  if  we  were  ruled 
by  the  contrary  and  inconsistent  prin- 
ciple which  excites  factious  boasting, 
leading  to  the  challenging  of  one  another 
to  conflicts  and  to  jealous  retaliation.  [25,26] 


43 


Chap.  6.]  The  Epistles  of  Paul 


Chapter   VI 

Brethren,  if  sin  overtake  one  of  your 
number,  you  who  are  guided  by  the 
Spirit  should  correct  the  fault  and  re- 
store the  man  in  a  temper  of  gentleness, 
remembering  that  you  too  may  be  simi- 
larly tempted   and  may  need   a  similar 

[i]  forgiveness.  The  true  law  which  you 
are  to  obey  is  that  of  Christ,  which  re- 
quires you,    through   love,   to   share  the 

[2]  cares  and  sorrows  of  others.  For  if,  on 
the  contrary,  one  cultivates  the  opposite 
spirit  of  pride  and  self-sufificiency,  he 
exercises   a   perverted    moral   judgment, 

[3]  and  is  self-deceived.  Each  man  stands 
for  himself,  and  not  by  comparison  with 
others.  Let  him,  therefore,  test  his  own 
actions  on  their  own  merits,  for  each 
must  bear  his  own  burden  of  responsi- 
[4,  5]  bility  and  accountability. 

Those  who  receive  Christian  instruc- 
tion should  share  with  their  teachers  in 
the  good  things    which  God   has   given 

[6]   them.      Do    not    deceive   yourselves    by 
thinking  that  you  can  shun  this  obliga- 
44 


Galatians  [Chap.  6. 

tion  of  love;  God  does  not  submit  to  the 
mockery  attempted  by  those  who  think 
they  may  escape  the  just  consequences 
of  their  actions;  he  that  lives  and  acts 
in  accord  with  the  natural,  selfish  im- 
pulses shall  incur  the  consequence,  —  a 
corrupted  moral  life;  while  he  who  lives 
under  the  guidance  of  the  Holy  Spirit 
shall  attain  the  goal  of  an  incorruptible 
existence.  Let  this  law  of  the  spiritual  [7»  8] 
harvest  encourage  us  to  right-doing,  for 
our  reward  is  secure;  let  us,  accord- 
ingly, faithfully  discharge  our  obliga- 
tions to  all  men,  remembering  those 
special  duties  which  we  owe  to  Chris- 
tian brethren.  [9,  10] 

Observe  with  what  large  characters 
I  have  written  this  epistle  with  my 
own  hand.  To  sum  up:  Those  who  [n] 
are  constraining  you  to  be  circum- 
cised are  thereby  but  displaying  their 
zeal  for  carnal  ordinances;  their  aim  is 
to  escape  those  persecutions  from  the 
Jews  which  they  would  suffer  if,  like 
myself,  they  avowed  their  adherence 
solely  to  the  doctrine  of  the  cross.  They  [12] 
are  themselves  inconsistent  in  observing 
the  law,  but  they  are  anxious  to  have 
45 


Chap.  6.]  The  Epistles  of  Paul 

you  circumcised  that  they  may  make  a 
great  show  of  zeal  for  the  Jewish  reli- 
gion by  having  won  you  Gentiles  to  its 

[13]  observance.  But,  as  for  me,  I  disclaim 
all  grounds  of  glorying  except  the  cross 
of  Christ,  by  which  I  have  broken  off 
all  relations  to  the  sinful  world  as  if  by 

[14]  death.  Since  Christ's  death  is  the  true 
saving  power,  I  am  indifferent  to  the 
question  of  circumcision  (in  itself)  and 
make  newness  of  life  through  Christ  my 

[15]  great  concern.  This  truth  (the  impor- 
tance of  renewed  life)  supplies  the  rule 
and  test  of  action  and  belief.  Peace  and 
mercy  be  upon  all  such  (who  will  thereby 
prove  themselves  the  true  Israelites)  as 

[16]  adopt  and  obey  it !  Let  me  not  be 
troubled  more  by  these  errors  and  ac- 
cusations, for  the  proof  that  I  am  Christ's 
is  found  in  the  scars  upon  my  body  which 
I  have  received  in  his  service.  Grace 
[i7>iS]  be  with  you. 


46 


The  First  Epistle  to  the 
Corinthians 


Chapter  I 

I,  Paul,  an  apostle  of  Christ  by  a 
divine  call,  and  Sosthenes,  my  Christian 
brother,  write  to  the  church  in  Corinth, 
consecrated  to  God  through  faith  in 
Christ,  and  to  all  who  worship  Jesus  as 
Lord;  grace  and  peace  be  with  you.  [1-3] 

I  praise  God  for  your  progress  in  Chris- 
tian character  and  knowledge,  by  which   [4.  5] 
you  have  attested  the  truth  of  the  gospel 
which  I  preached  to  you.      In  no  gift  of  [6] 
grace   are   you    surpassed    by  any  other 
church.      You  are  not  dreading,  but  an- 
ticipating the  coming  of  the  Lord,  who 
will  keep  you  steadfast,   and    make  you 
ready   to    welcome    him    at    his    advent.    [7, 8] 
God,  who  has  called  you  into  the  Chris- 
tian life,  will   be  true  to  you   and  will 
complete   your  salvation   in   his  eternal 
kingdom.  [9] 

Let  me  use  our  common  relation  to 
Christ  as  the  basis  for  an  exhortation  to 

4  49 


Chap.  I.]  The  Epistles  of  Paul 

[lo]  harmony  and  unity.  For  I  have  heard 
rumors  of  strifes  and  parties  within  your 

[ii]  church.  What  I  mean  is  that  some  are 
professing  themselves  to  be  followers  of 
me;    others  are  using    in  the  same  way 

[12]   the  names  of  Apollos,  Peter,  and  Christ. 

What!    the    name    of    Christ    a   joarty 

watchword !     My  name  used  by  some  as 

if   I  had  died  for  them,  and  as  if  their 

baptism  meant  some  special  relation  to 

[^3]  me!  If  such  a  perversion  of  the  import 
of  baptism  is  possible,  I  am  glad  that  I 
baptized  so  few  of  your  number  and  so 
[14-16]  gave  the  less  occasion  for  it.  For,  in- 
deed, preaching,  not  baptizing,  was  my 
special,  divinely  appointed  work,  —  and 
preaching  not  of  a  rhetorical  and  specu- 
lative sort,  but  consisting  in  the  proc- 
lamation of    salvation   through    Christ's 

[17]   death. 

I  know  that  this  message  of  salvation 
through  the  death  of  Christ  seems  folly 
to  wicked  men  ;  but  to  us  Christians,  who 
have  experienced  God's  saving  grace,  it 

[18]  is  full  of  divine  meaning  and  efficacy. 
For,  as  the  Old  Testament  says,  God 
sets  at  naught  the  pretended  wisdom  of 

[19]   men.      Self-sufficient  sages  and  rhetori- 

50 


Corinthians    I  [Chap.  i. 

clans  have  no  standing  in  the  presence 
of  the  divine  wisdom  of  which  the  cross 
is   the    symbol.       Philosophy   has    long   [20] 
tried  to  find  out  God,  and  to  disclose  his 
will   and   requirements,    and   has  failed, 
notwithstanding  his  display  of  his  wis- 
dom   in    his    works.       Hence    God    was 
pleased   to    reveal    his    saving    purpose 
through  the  gospel  of  Christ.      The  Jews   [21] 
want  miracles;    the  Greeks  are  devoted 
to    philosophy;    we    proclaim    salvation 
through  the  crucified   Messiah,  —  a  doc- 
trine   equally  offensive   to   Jew    and   to 
Greek.      But  the  Christian,   whether  he  [22,23] 
be  a  Jew  or  a  Greek,  knows  that  Christ 
is  the  true  miracle  and  the  true  wisdom.    [24] 
For  what    men    in    their   folly  conceive 
to  be  wisdom  and  power  bears  no  com- 
parison   with    the    divine    wisdom    and 
power  of  God  as   revealed   in  Christ.         [25] 

See  the  method  of  God  in  salvation, 
and  observe  to  what  class  it  appeals. 
Very  few  of  those  who  are  wise  and  pow- 
erful in  the  eyes  of  the  world  are  drawn 
to  the  Christian  gospel.  The  churches  [26] 
are  composed  of  people  of  humble  sta- 
tion and  limited  education.  But  in 
them    God   will    vindicate   his    method. 

51 


Chap.  2.]  The  Epistles  of  Paul 

He  will  show  how  the  true  divine  power 
and  wisdom  will  triumph  over  those  of 
[27-29]  which  the  world  boasts.  You  Corin- 
thian Christians  are  examples  of  what  I 
say.  God  has  brought  you  into  fellow- 
ship with  Christ,  who  has  become  to  you 

[30]  the  power  that  cleanses  and  saves.  You 
verify  the  Scriptural  word:  Let  him  that 
boasts  of  his  privileges  and  advantages 

[31]  ascribe  them,  not  to  himself,  but  to  God. 


Chapter  II 

When  I  preached  to  you   I   did  not 
present    the    gospel    in    a   rhetorical    or 

[i]  speculative  form.  I  purposed  to  display 
no  knowledge  to  you  but  that  of  Jesus 

[2]  Christ  and  of  his  saving  death.  My  in- 
tercourse with  you  was  accompanied  by 

[3]  great  anxiety  and  depression.  My  mes- 
sage was  not  made  effective  by  rhe- 
torical artifices,   but  by  the  working  of 

[4]  the  divine  Spirit,  so  that  your  faith 
might  have,   not  a  human,  but  a  divine 

[5]   foundation. 

But  although  I  thus  disclaim  depend- 
ence upon  mere  human  skill  in  thought 
52 


Corinthians    I  [Chap.  2. 

and  speech,  we  Christians  have  a  divine 
philosophy  which  we  teach  to  those  who 
are  mature  enough  to  receive  it.      It  is 
widely  different  from  the  false,   earthly 
wisdom  of  those   who   are   now  in   high 
places,   but  whose  reign  will   be  short.    [6] 
It  is  a  deep,  divine  secret  which  God  has 
long   kept    in    his    own    purpose.       The   [7] 
mighty  ones  of  earth  do  not  know  it;  if 
they  had  known  it,  they  would  not  have 
crucified    Jesus.       It    is    a    philosophy  [8] 
which  may  be  described  in  the  Old  Tes- 
tament  words  which   speak    of   gifts   of 
God    which    surpass   the   power   of    the 
senses  and  the  capacity  of  the  mind  to 
imagine   and    know.       This    philosophy   [9] 
speaks  of   a  revelation   to  the   heart   of 
man,    by    the   divine    Spirit,    of    things 
which  wholly  surpass  human  knowledge.    [10] 
What  man  can  know  another  as  he  knows 
himself.-*      Who  can  know  the  deeps  of 
God's  nature  and  ways  as  the  Holy  Spirit 
knows  them.?    Now  in  accepting  the  gos-   [n] 
pel  we  have  become  the  recipients,  not  of 
the  false  wisdom  of  the  world,  but  of  the 
heavenly  wisdom  which  the  divine  Spirit 
teaches,  and  which  enables  us  to  appre- 
ciate   God's    highest   gifts.      It    is   this   [12] 

53 


Chap.  3.]  The  Epistles  of  Paul 

spiritual  wisdom  which  we  teach,  not  in 
terms  adapted  to  the  communication  of 
the  false  wisdom,  but  in  those  adapted  to 
the  teaching  of  the  true,  thus  fitting  the 
method  of    instruction  to  the   nature  of 

[13]  the  truth  to  be  taught.  Now  the  irreli- 
gious man  does  not  discern  the  meaning 
of  this  higher  wisdom  ;  it  requires  for  its 
appreciation  a  capacity  for  spiritual  in- 

[14]  sight  which  he  does  not  possess.  The 
spiritually  minded  man  can  rightly  esti- 
mate all  things,  while  he  himself  is 
above  the  judgment  of  those  who  have 

[15]  not  this  spiritual  organ  of  vision.  No 
one,  indeed,  can  instruct  Christ ;  but  we 
Christians  have  a  knowledge  of  his 
thought  and  will ;  therefore,  as  spiritu- 
ally minded  men,  we  have  an  experi- 
ence of  divine  truth  which  no  one  can 

[16]   gainsay. 


Chapter  III 

When  I  preached  to  you  I  was  obliged 

to  treat  you,  not  as  mature  men,  but  as 

[i]   spiritual   children.       I   taught   you    only 

the  rudiments  of  the  heavenly  wisdom; 

54 


Corinthians    I  [Chap.  3. 

you  were  not   able  to   receive  anything 
beyond    these,    and    you    have    not    yet 
grown  mature    enough  in  the  Christian 
life  to  be  able  to  do  so.     Sufficient  proof  [2] 
of  this  inability  is  found  in  the  selfish 
divisions   which   exist    in    your    church.    [3] 
Are  you  not  acting  like  unconverted  men 
in  making  the  names  of  your  teachers 
symbols  of  alienation  and  schism  ?    Who   [4] 
are  these  teachers  ?    Merely  agents  whom 
God  has  employed  to  bring  to  you  the 
message  of  salvation.     Each  did  his  work 
according  to  the  gift  of  grace  which  he 
possessed.      We  teachers  may  be  likened   [sJ 
to  those  who  cultivate  a  field;  one  plants 
the  seed,  another  irrigates  the  soil ;  but 
it  is  God  alone  who  can  make  the  seed 
grow.     The  laborers  are  but  his  instru- 
ments,   and    have    no    power,    of   them- 
selves, to  produce  a  harvest.      Besides,    [7] 
all  the  work  of  the  different  laborers  has 
the  same  end,  and  each  will  be  held  re- 
sponsible for  doing  his   own   part   well.    [S] 
I  say  we  are  one,  for  we  are  all  laborers 
whom    God  has  employed    to  co-operate 
with    him    in    carrying    out    his    divine 
plan.     You  Corinthians  are  like  a  tilled 
field   on  which   we   have    expended    our 

55 


Chap.  3.]  The  Epistles  of  Paul 

labors, — -like  a   building  to  whose  con- 
[9I   struction  we  have  contributed. 

In  regard  to  my  own  personal  service 
in  the  upbuilding  of  your  church,  I  re- 
mind you  that  I  was  its  founder.  I 
taught  you  to  know  Christ.  Whoever 
comes  after  and  seeks  to  serve  you,  let 
him  see  to  it  that  he  builds  nothing  in- 
congruous with  the  foundation,  which  is 

[10]  Christ.  There  can  be  no  other  basis  for 
your  church  than  faith  in  Christ  as  Sav- 

[11]  iour.  Other  teachers  may  come,  and, 
as  it  were,  build  into  the  superstructure 
of  your  church  various  materials,  some 
perishable,  some  permanent.  The  day 
of  the  Lord's  coming  will  disclose  what 
is  abiding  and  what  is  transient.  That 
day  will  test  the  work  of  these  various 
teachers  as  fire  tests  the  materials  of  a 
[12,13]  building.  If  any  teacher  has  contrib- 
uted something    lasting   to  your  church 

[14]  life,  he  shall  be  rewarded.  But  if  any 
teacher's  work  has  not  really  advanced 
your  Christian  growth,  it  will  go  for  noth- 
ing. The  faith  shown  in  the  good  in- 
tention of  the  teacher  will  save  him,  but 
not  his  work.  In  the  judgment  he  will 
be  like  one  who  should  barely  escape  the 

S6 


Corinthians    I  [Chap.  3. 

flames  which  consume  a  building  which 
he  has  built.  [15] 

Do  you  not  know  that  your  church  is 
a  sacred  spiritual  building  of  God,    in- 
habited by  his  Spirit.^     To  ruin  such  a   [16] 
structure  is  sacrilege,  and  will  be  pun- 
ished with  spiritual  destruction.  [17] 

Beware  of  self-deception.  Do  not 
confound  earthly  and  heavenly  wisdom. 
Each  is  folly  in  the  view  of  the  other. 
Renounce  the  self-sufficient  folly  of  the 
world  that  you  may  become  truly  wise.  [18] 
For  such  vanity  and  conceit  are  folly  in 
the  eyes  of  God,  as  the  Scripture  says.  [i9>2o] 
Away,  then,  with  this  proud  and  selfish 
boasting  through  preference  for  one  and 
another  Christian  teacher !  For  you  all  [21] 
have  a  right,  not  merely  to  what  you  de- 
rive from  your  favorite  teacher,  but  to 
what  you  may  derive  from  them  all. 
Yes,  more;  the  Christian's  possession  is 
boundless;  Christ  unlocks  to  you  the 
world's  treasures,  clothes  life  with  mean- 
ing, robs  death  of  its  terrors,  fills  the 
present  with  victory  and  the  future  with 
hope.  Such  is  your  privilege ;  only  re- 
member that  all  this  will  prove  true  in 
your  case    only  on   condition  that    you 

57 


Chap.  4.]  The  Epistles  of  Paul 

belong    to    Christ     as     he     belongs    to 
[22,23]   God. 

Chapter  IV 

Your  proper  attitude  towards  us 
teachers  should  be  determined  by  what 
we  are,  —  servants  who  handle  posses- 
sions not  our  own.  Now,  it  is  the  part 
of  subordinates  such  as  we  are  to  render 

[2]  allegiance  to  our  Master.  Faithfulness 
to  him  is  the  test  to  be  applied  to  us. 
It  is  a  matter  of  small  concern  to  me 
what  estimate  with  reference  to  the  ful- 
filment of  my  office  you  or  other  men 
may  place  upon  me.  Of  just  as  little 
consequence  would  be  my  own  estimate 

[3]  of  myself.  For,  though  I  am  not  con- 
scious of  any  unfaithfulness  to  my  stew- 
ardship, yet  the  approval  of  my  own 
conscience  and  self-judgment  is  not  a 
just  ground  of  complacency;  it  is  Christ 

[4]  who  is  my  judge.  Cease,  then,  from 
passing  these  comparative  judgments  on 
your  teachers.  Whatever  praise  we  each 
deserve  we  shall  receive  at  the  Lord's 
coming,  when  the  deserts  of  men,  which 
are   now   hidden,    shall    be   fully    made 

[5]   known. 

S8 


Corinthians    I  [Chap. 

Now  I  have  meant  these  principles  to 
apply  to  your  attitude  towards  myself  and 
Apollos,  that  you  may  avoid  conduct 
contrary  to  the  Scriptures,  and  the  pride 
and  partisanship  connected  with  prefer- 
ences for  individual  teachers.  If  some  [6] 
of  you  possess  any  gift  of  superiority 
over  others  it  is  God  who  has  bestowed 
the  advantage ;  what  you  have  you  have 
received  from  him,  and  cannot  boast  of 
its  possession,  as  if  it  had  originated 
with  yourselves.  But  in  your  conceit  [7] 
you  think  you  have  everything;  you  act 
as  if  you  had  already  entered  upon  the 
full  enjoyment  of  Christ's  kingdom,  and 
that  quite  independently  of  us;  would 
that  you  had  entered  upon  it  in  reality, 
and  that  we  might  share  it  with  you!  [8] 
For  we  apostles  are  very  far  from  the 
exaltation  which  you  fancy  yourselves 
to  have  attained.  Our  hardships  and 
perils  make  us  a  gazing-stock,  a  subject 
of  wonder  to  angels  and  men.  In  the  [9] 
estimation  of  such  wise  and  sagacious 
Christians  as  you  are,  we  have  no  stand- 
ing at  all  in  virtue  or  influence.  Our  [10] 
poverty,  sufferings,  homelessness,  and 
toil;  our  patient  endurance  under  insult 

59 


Chap.  4.]  The  Epistles  of  Paul 

and  persecution ;  the  contempt  and  oblo- 
quy which  we  have  experienced,  seem  to 
I11-13]   count  for  nothing  with  you. 

I  am  writing  in  this  severe    way  for 

[m]  your  own  good.  I  am  your  spiritual 
father.  Though  you  may  have  many 
other  teachers,  I  shall  always  be  the  one 

[15]  who  brought  you  to  Christ.  As  such,  I 
beg  you  to  adopt  my  doctrine  and  prac- 

[16]  tice  of  humility  and  self-denial.  And 
that  you  may  do  this,  I  have  sent  to  you 
my  trusted  pupil  Timothy  to  teach  you 
the  meaning  and  requirements  of  these 

[^7]  principles.  Some  among  you  who  are 
hostile  to  me  boast  that  I  dare  not  come 
to  Corinth  myself,  but  they  will  find 
that  I  will  come,  and  that  very  soon,  if 
the  Lord  permits,  and  then  I  will  put 
these  boasters  to  the  test  and  see  whether 
the  results  of  their  work  correspond  with 
[i8»i9]  their  great  pretensions.  For  that  is  the 
true  test.  The  kingdom  of  God,  which 
both  they  and  we  profess  to  promote,  does 
not  consist  in  boastful  claims,  but  in  the 

[20]   divine  power  which  produces  a  new  life. 

In  what  temper  I  shall  be  when  I  come 

will  depend  upon  you.     If  your  pride  and 

division  continue,  I  shall  be  severe,  but 

60 


Corinthians    I  [Chap.  5 

if  you  forsake  your  evil  courses,  you  will 
find  me  gentle  and  indulgent.  [21] 


Chapter   V 

Another  rumor  which  I  have  heard 
concerning  you  is  that  unchastity  is  com- 
mon among  you;  and,  indeed,  that  there 
is  a  case  of  incest  in  your  church  which 
not  even  the  immoral  heathen  would 
tolerate,  that  of  a  church-member  living 
as  if  in  marriage  with  his  own  step- 
mother. Instead  of  being  grieved  at  [i] 
this,  and  proceeding  to  exclude  the 
offender,  you  are  as  proud  and  self-sat- 
isfied as  ever.  He  ought  to  have  been  [2] 
removed,  for,  though  personally  absent, 
yet  as  being  present  with  you  in  interest 
and  sympathy,  I  have  passed  this  verdict 
of  exclusion.  Consider  me,  then,  as  if 
present  among  you,  and  with  your  co- 
operation as  pronouncing,  in  the  name  of 
Christ,  the  judgment  of  excommunica- 
tion on  this  man,  and  remanding  him  to 
Satan,  that  he  may  inflict  upon  him  suf- 
ferings which  will  break  the  power  of  his 
sinful  lusts,  so  that  he  may  be  led  to  re- 
6i 


Chap.  5.]  The  Epistles  of  Paul 

pentance  and  recovery,  and  thus  be  saved 
[3-5]  at  last  at  Christ's  coming.  Instead  of 
boasting,  you  ought  to  be  purifying  your 
church  of  such  evils.  However  limited, 
they  will  rapidly  spread,  like  leaven  in 
meal.  Remove  this  evil,  as  the  Israel- 
ites were  required  to  remove  leaven  from 
[6, 7]  their  houses  before  the  paschal  feast. 
For  Christ  the  antitypical  passover  Lamb 
has  been  sacrificed  for  us,  and  we  Chris- 
tians are  to  keep  a  feast  which  celebrates 
deliverance  from  sin.  We  must  allow 
no  defiling  element  to  mingle  in  our  fes- 
tival, but  celebrate  it  in  simplicity  and 
[8]  purity. 

In  a  previous  letter  I  warned  you  not 
to  associate  with  men  like  the  one  just 
[9]   mentioned ;  but  I  did  not  mean  that  you 
must  have  no  relations,  in  the  world  at 
large,   with   such  men,    or  with    greedy 
and  grasping  men,  or  with  idol  worship- 
pers; it  would  be  wholly  impossible,  as 
you    suggest,    to    avoid    all    association 
[10]   with  such  men.     What  I  meant  to  say  — 
and  I  now  repeat  it  —  was  that  if  a  pro- 
fessing Christian  is  guilty  of  such  sins, 
you  should  withdraw  from  all  fellowship 
[11]   with  him.      I  cannot  undertake  to  regu- 

62 


Corinthians    I  [Chap.  6. 

late  the  action  of  the  outside  world  in 
such  matters.  I  am  concerned  to  keep 
the  church  without  reproach,  and  this  is 
equally  your  own  duty  and  prerogative. 
Our  discipline  cannot  extend  to  those 
outside  the  church.  These  are  amenable 
to  God's  final  judgment  alone.  But  I  [12] 
have  said  enough.  Excommunicate  this 
man !  ^13] 


Chapter   VI 

When  differences  arise  among  you,  do 
not  take  them  before  the  heathen  law- 
courts,  but  settle  them  among  yourselves 
by  arbitration.      It  surely  cannot  be  that   [O 
those  who  are  to  participate  with  Christ 
in  judging  the  world  are  incompetent  to 
settle  the  most  trivial  disputes.     Surely,    [2] 
if  angels  are  to  be  amenable  to  the  judg- 
ment in  which  Christians  are  to  partici- 
pate, the  settlement  of  affairs  pertaining 
to  this  life  may  safely  be  left  in  their 
hands.      When,  therefore,   cases  of  con-   [3] 
troversy   arise    in  your  church,    do    not 
refer  them  to  the  heathen  judges,   who 
have    no    standing    in   the    estimate   of 


Chap.  6]  The  Epistles  of  Paul 

Christians ;  to  do  so  would  be  disgrace- 
[4]   fill.      It  must  be  that  there  is  some  one 
in  your  church  who  is  competent  to  set- 
tle  such    disputes;    you  do  not  need  to 
[6]   resort  to  the  heathen   courts.      Indeed, 
you  are  seriously  at  fault  in  having  such 
disputes  at  all.      They  cause  more  evil 
than  they  avert.      Under  the  pretext  of 
defending  your  rights  you  do  injury  and 
[7, 8]    injustice   to    your    Christian    brethren. 
Let  me  sum  the  matter  up  by  reminding 
you   of   the    nature    of   the   kingdom    of 
God.      Its  primary  demand  is  righteous- 
[9,  10]    ness.       Wicked    men    cannot   enter    it. 
Before  your   conversion  you   were  very 
wicked.       Remember  what   your  Chris- 
tian profession  means :  purity,  consecra- 
tion   to    God,   salvation    through    Christ 
[11]   and  the  Holy  Spirit. 

With  respect  to  the  principle  of  per- 
sonal liberty,  I  maintain  it  —  with  qual- 
ifications. One  qualification  is,  that 
many  things  which  are  in  themselves 
permissible  are  not  wise;  another,  that 
one  should  not  enslave  himself  to  any 
course  of  action,  even  if  it  is,  in  itself, 
[12]  allowable.  Apply  this  principle  to  the 
question  of  liberty  in  respect  to  the  eat- 
64 


Corinthians    I  [Chap.  6. 

in^r  of  various  kinds  of  food.     With  re- 

o 

spect  to  the  relation  of  food  to  the  body, 
it    is   simply   a   question   of   adaptation. 
Both    belong     to     a     perishable     order. 
Within  this   sphere  one  may  freely  use 
his  liberty.      But  the  relation  of  unchas- 
tity  to  the  body  is  different.      That  rela- 
tion is  moral,  and  to  give  the  body  over 
to  uncleanness  is  not  within  the  province 
of  an   allowable   liberty.      The   body   of   [13] 
the  Christian  man  is  sacred  because  of 
his  relation  to  Christ,  and  is  to  share  in 
the  blessedness   of  redemption.      In  the   [14] 
mystical     union    of    the    believer    with 
Christ  the  body  is  included.     How  utterly 
inconsistent  is  this  union  with  that  which 
is  established  in  social  immorality.     For,    [15] 
as  the  Old  Testament  says,  the  marital 
union  makes  the  persons  so  united  "one 
flesh."       And     equally    does     Christian   [16] 
faith  mean  spiritual  union  with  Christ. 
Now   these   two    unions  are  wholly   in- 
compatible.   Therefore  avoid  unchastity,    [17] 
which,  above  all  sins,   defiles  the  body. 
This  sin  is  pre-eminently  sin  against  the 
body.      Now  the  body  of  the  Christian  is   [iS] 
sacred  to  God,  and  he  has  no  right  to  de- 
file  it.      You   have  been   consecrated  to 
5  65 


Chap.  7.]  The  Epistles  of  Paul 

God    through    Christ's   death;    therefore 
you   are  bound   to  honor  him   to   whom 
[19,20]   you  belong  by  a  pure  life. 


Chapter   VII 

Now  with  regard  to  the  questions 
which  you  have  asked  concerning  the 
advisability  of    marriage,   I    recommend 

[i]  the  choice  of  the  single  state.  How- 
ever, marriage  is,  no  doubt,  a  relative 
good,    for    it    has    a    certain    restraining 

[2]  power,  and  averts  many  temptations. 
Let  both  husband  and  wife  fulfil  their 
[3,  4]  mutual  obligations.  Do  not  incur  the 
risks  of  separation,  unless  it  be  by  mutual 
agreement  for  a  time,  in  order  that  you 
may    give   yourselves    more    entirely    to 

[5]  religious  devotion.  Now  this  advice  I 
give  not  by  explicit  commandment  from 
the  Lord  on  the  subject,  but  by  way  of 

[6]  allowance  for  the  conditions  of  the  time. 
But,  in  general,  I  prefer  that  people 
should  remain  unmarried.  Yet  marriage 
and  celibacy  are  equally  gifts  from  God 

[7]    in  which  purity  may  be  preserved. 

I  repeat  the  expression  of  my  prefer- 
66 


Corinthians    I  [Chap.  7. 

ence  for  the  unmarried  state,  but  in  cases 
where  self-control  might  be  endangered 
by  following  this  advice,  I  recommend 
marriage.  But  this  preference,  which,  in  [8,  9] 
the  present  condition,  I  express  for  celi- 
bacy, is  not  to  be  construed  as  indorsing 
separation  of  the  married,  —  not  even  in 
cases  of  intermarriage  between  Chris- 
tians and  heathen,  Jesus  spoke  plainly 
against  divorce.  If,  therefore,  partners 
have  separated,  let  them  either  refrain 
from  contracting  new  marriages  or  be- 
come reunited.  But  a  further  question  [10,11] 
arises :  What  shall  those  couples  do  who 
were  married  before  one  of  the  parties 
became  a  Christian.?  Jesus  gave  no  in- 
struction respecting  such  cases,  but  I 
give  this  judgment :  If  such  couples  can 
peacefully  dwell  together,  let  them  by 
all  means  do  so.  For  in  such  cases  the  [12,13] 
unbelieving  partner  and  the  children  of 
the  union  are  brought  within  the  sancti- 
fying influence  of  a  Christian  life.  But  [14] 
what  if  the  heathen  partner  refuses  to 
live  with  the  Christian.?  Then  the  lat- 
ter must  acquiesce  in  the  separation,  for 
the  effort  to  perpetuate  the  union  would 
only  lead  to  strife.  But  some  one  may  [15] 
67 


Chap.  7.]  The  Epistles  of  Paul 

reply  that  if  the  Christian  insists  upon 
continuing  the  union,  it  may  be  a  means 
of  saving  the  non-Christian  party.  I  re- 
ply that  this  result  is  by  no  means  cer- 
tain. The  more  obvious  advantages  of 
separation  in  such    cases  outweigh   this 

[16]  remote  possibility.  I  have  said  that  in 
such  cases  the  Christian  party  is  not 
bound  to  try  to  perpetuate  the  union, 
but  this  liberty,  in  turn,  should  be  regu- 
lated by  the  principle  that  the  relations 
in  which  one  finds  himself  should  not  be 
lightly  esteemed  and  readily  broken  up. 

[17]  This  maxim  I  everywhere  insist  upon. 
If  a  Jew  becomes  a  Christian,   let  him 

[18]  be  content  to  be  a  Christian  Jew.  Not 
nationality,  but  obedience  to  God,  deter- 

[19]  mines  Christian  character.  Christianity 
does  not  purpose  to  break  up  national 

[20]  and  social  distinctions.  If  a  slave  is 
converted,  let  it  not  trouble  him  that  he 
is  a  slave;  let  him  use  his  position  as  a 
slave  in  a  Christian  way,  and  not  seek  to 
become  free  on  the  ground  that  he  has 

[21]   become    a    Christian.       For    in    Christ 

social  distinctions  disappear  in  a  higher 

unity.     The  Christian  slave  is  Christ's 

free  man,  and  the  Christian  free  man  is 

68 


Corinthians    I  [Chap.  7. 

Christ's  slave.      You  all  belong  to  one   [-2] 
Master;  your  relation  to  him  transcends 
all  other  relations.      Let  each  be  content   l^sl 
in  his  providential  station.  [s^j 

Respecting   the    question    which    you 
raise  as  to  parents  giving  their  daughters 
in  marriage,  I  have  no  word  of  Christ  on 
the  subject  to  which  I  can  appeal,  but 
as  one  whom  God  has  graciously  enlight- 
ened and  guided,  I  give  my  opinion.      I   [25] 
think    that    in    view    of   the    impending 
calamities  which  will  precede  the  Lord's 
advent  it  is  wise  for  them  to  remain  un- 
married.     In   relation    to    marriage,    let   M 
each  remain  in  the  state  in  which  he  is.    [27] 
I  do  not  claim  divine  authority  for  this 
advice.       A    person    who    disregards    it 
does  not  thereby  commit  a  sin.     But  I 
warn   you    that    those   who   disregard    it 
will  reap  the  consequences  in  added  suf- 
fering, and  this  is  what  I  should  like  to 
ward  off  from  you  by  my  present  advice.    [28] 
The  Lord's    coming    is   near,   and   very 
soon    it  will   make  no  difference  as  to 
what  are  one's  outward  relations  or  con- 
ditions, for  the  present  order  is  soon  to 
cease.      My  concern  for  you  is  that  you   [29-3O 
be  free  to  give  yourselves  unreservedly 

69 


Chap.  7.]  The  Epistles  of  Paul 

to  the  Lord's  service.  This  the  unmar- 
ried can  do  more  easily  than  the  one  who 
is  encumbered  by  the  cares  of  married 
[32,33]  life.  Here  the  virgin  has  an  advantage 
as  compared  with  the  married  woman. 
The  former  may  devote  herself  wholly  to 
the  religious  life,  while  the  latter  is 
likely    to    concern    herself    with    cares 

I34]  which  distract  her  from  this  purpose. 
I  do  not  wish  to  put  needless  restrictions 
upon  you,  but  to  give  you  such  advice 
as  shall  promote  your  devotion  to  Christ 

[35]  and  his  service.  But  if  now,  after  all  I 
have  said,  a  parent  or  guardian  thinks 
that  in  withholding  his  daughter  or  ward 
from  marriage  after  she  has  reached  a 
marriageable  age,  he  would  be  doing  her 
a  wrong,  or  exposing  her  to  temptation, 
let  him  exercise  his  liberty  and  give  her 

M  in  marriage;  he  does  not  sin  in  so  doing. 
But  where  no  such  conditions  as  I  have 
supposed  exist,  it  will  be  wise  to  follow 

[37]  my  advice.  In  the  former  case  no  sin  is. 
committed ;   in  the  latter,  the  preferable 

[38]  course  is  followed.  The  marriage  bond 
is  broken  by  death.  After  the  death  of 
the    husband,   the  wife  may    marry,   but 

[39]  she  must  marry  a  Christian.    But  I  repeat 

70 


Corinthians    I  [Chap.  8. 

my  opinion  that  she  will  be  wiser  if  she 
remain  unmarried ;  and  I  think  that  on 
this  subject  I  am  rightly  interpreting  the 
divine  will.  [40] 


Chapter   VIII 

Now  in  regard  to  the  question  of  eat- 
ing the  meat  of  animals  killed  in   idola- 
trous sacrifices,  we  enlightened  Christians 
know  that  such   meat   cannot   defile   us.   \A 
But   in  the   Christian   life   love,  and   not 
mere  knowledge,  is  the  safest  guide.    The   [2] 
man  who  determines  to  act  solely  accord- 
ing to  what  is  theoretically  allowable  has 
not  yet  learned  the   Christian  way;    for 
when  a  man  loves  God  then  a  relation  of 
fellowship  and  likeness  between  man  and 
God  is  constituted.     Now,  as  bearing  on  [3] 
this    question,    w^e    Christians  know    that 
idols  have  no  real  power  to  defile  meat, 
and  that  there  is  but  one  true  God.     For   W 
although   in  the  heathen  religions   there 
are  numerous  so-called  divinities,  yet   in 
our   belief  there   is    only  one    God,   the 
source   and  end  of  all  things;    and  one 
Lord,  Jesus  Christ,  the  agent  of  creation 
and  redemption.     But  not  all  possess  this   [5.6] 
71 


Chap.  8.]  The  Epistles  of  Paul 

knowledge.  Many  uninstructed  Chris- 
tians who  have  been  brought  up  to  think 
of  heathen  divinities  as  having  real  power, 
cannot  rid  themselves  of  the  idea  that 
meat  which  has  been  in  connection  with 
a  heathen  sacrifice  is  defiled  and   ought 

[7]  not  to  be  eaten  by  a  Christian.  But  our 
acceptableness  to  God  does  not  depend 
upon  such  matters.  The  question  of 
eating    it,   or   not  eating  it,  is,   in    itself, 

[8]  morally  indifferent.  But  while  you  are 
thus  free  to  follow  either  course,  you 
should  consider  how  your  action  in  so 
doing  will  affect  others,  and  regulate  the 
use   of  your  liberty  by  regard  for  their 

[9]  good.  To  illustrate :  If  a  person  who 
has  scruples  as  to  his  right  to  partake  of 
such  meat  as  we  have  spoken  of,  sees 
you,  a  fellow-Christian,  who  have  no  such 
scruples,  partaking  of  an  idolatrous  sacri- 
ficial feast,  will  he  not  be  encouraged  by 
your  example  to  do  what  he  is  not  clear 
in  his  conscience  that  he  has  the  right  to 
[10]  do?  This  is  what  I  mean  by  a  use  of 
knowledge  which  is  not  regulated  by 
love.  You  may  so  use  your  liberty,  in 
itself  allowable,  as  to  make  it  a  means  of 
[ill    moral  destruction  to  the  weak  Christian. 

72 


Corinthians    I  [Chap.  9. 

If  you  do  thus  proceed  in  a  reckless  dis- 
regard of  the  weakness  and  ignorance  of 
others,  you  do  them  a  great  moral  injury 
and  violate  the  law  of  Christ.  So  that  if  [12] 
the  exercise  of  my  liberty  to  eat  of  sacri- 
ficial meat  is  likely  to  have  such  an  evil 
effect  upon  others,  I  will  utterly  forego 
its  use.  [13] 


Chapter  IX 

In  regard  to  freedom  and  self-denial, 
I  have  practised  the  principle  which  I 
now  commend  to  you.  My  apostolic 
office,  my  relation  to  Christ,  and  my  work 
in  converting  you  to  Christ  would  seem 
to  involve  some  rights  and  claims.  For  [i] 
whoever  else  may  doubt  or  deny  these, 
you  Corinthians,  my  converts,  certainly 
will  not  do  so.  When  the  validity  of  my  [2] 
apostleship  is  called  in  question,  your 
conversion  by  me  is  my  effectual  answer.  [3] 
Have  I  not,  then,  a  right  to  support  at 
the  hands  of  the  church  which  I  have 
founded?  Have  I  not  a  right  to  marry  a 
believing  wife  and  to  take  her  with  me 
on  my  apostolic  journeys,  as  other  Chris- 

73 


Chap.  9.]  The  Epistles  of  Paul 

[4,5]  tian  workers  have  done?  On  what 
ground  can  it  be  claimed  that  Barnabas 
and  I  are  the  only  Christian  teachers 
who  have  no  right  to  be    supported   by 

[6]  those  for  whom  we  labor  ?  Do  soldiers 
support  themselves?  Do  planters  and 
shepherds  refrain  from  sharing  the  pro- 

[7]  duct  of  their  vineyards  or  herds?  Does 
some  one  answer  that  I  am  pleading  a 
principle  of  mere  human  prudence? 
Does  not  the  Scripture  contain  our  prin- 

[8]  ciple?  When  the  law  forbids  the  putting 
of  a  muzzle  on  the  ox  when  threshing, 
does  the  maxim  relate  to  mere  brutes? 
In  giving  this  law  God  is  not  concerning 
himself  for  them,  but  is  giving  a  principle 
which  is  applicable  to  us  Christian  teach- 
ers in  order  to  encourage  us  in  our  work 
with  the  prospect  of  a  just  reward  for  our 
[9, 10]  labor.  Now  if  we  bestowed  upon  you 
spiritual  benefits,  the  greater  good,  is  it 
unreasonable  that  we  should  receive  from 
you    our     material    support,    the    lesser 

[It]  good?  No  one  else  ever  did  for  you 
what  I  and  my  helpers  have  done.  If 
any  one  possesses  the  right  to  support 
from  you,  surely  we  do ;  but  we  have 
freely  renounced  all  our  claims  and  have 
74 


Corinthians    I  [Chap.  9. 

willingly  endured  hardships  and  priva- 
tions, in  order  that  we  might  not  give  to 
anyone  a  ground  of  criticism  or  complaint 
against  us  and  thus  embarrass  our  work.  [12] 
The  priests,  indeed,  have  a  portion  of 
the  animals  offered  in  sacrifice  for  their 
own  needs.  And  Jesus  taught  that  the  [13] 
laborer  in  his  service  is  entitled  to  his 
food.  I  have  freely  relinquished  my  [14] 
rights  in  this  matter,  and  I  am  not  de- 
fending them  now  in  order  to  claim 
them,  for  I  would  rather  die  than  forego 
the  joy  of  preaching  the  gospel  without 
asking  anything  in  return.  In  relinquish-  [15] 
ing  my  right  to  support  from  my  converts, 
I  have,  indeed,  a  ground  of  boasting,  for 
I  do  that  of  my  own  accord ;  but  in  the 
matter  of  preaching  the  gospel  there  is 
no  such  ground,  for  I  am  not  doing  that 
of  my  own  independent  volition,  but  in 
consequence  of  a  divine  call.  That  I 
must  do;  I  should  be  guilty  of  disobe- 
dience to  God  if  I  did  not.  For  one  may  [16] 
speak  of  reward,  a  claim  to  some  special 
credit,  in  cases  where,  as  in  the  matter  of 
support,  one  renounces  a  right  which  he 
is  at  perfect  liberty  to  enjoy;  but  when, 
as   in   the   matter  of   my  preaching,  my 

75 


Chap.  9.]  The  Epistles  of  Paul 

duty  is  divinely  imposed,  I  am  acting 
subject  to  the  will  of  another,  and  it 
is  a  question  not  of  personal  liberty  to 
choose  either  of  two  courses,  but  only  of 

[17]  faithfulness  to  the  divine  command.  Now 
if  in  this  matter  of  my  self-denial  I  speak 
of  reward,  in  what  does  the  reward  con- 
sist? I  find  it  in  making  the  gospel  free 
and  in  being  able   to   ask   nothing  in   re- 

[18]  turn  for  preaching  it.  So  far  from  doing 
what  I  had  the  abstract  right  to  do,  I 
have  made  every  possible  concession 
wherever  I   saw  a  possibility  of  winning 

[19]  men  to  Christ.  I  have  accommodated 
myself  to  Jewish  prejudices,  that  I  might 
win  the  Jews ;  I  have  been  careful  to  lay 
no  needless  burdens  upon  the  heathen. 
In  all  cases  I  have  made  the  law  of  Christ 
the  necessary  and  essential  thing,  and  have 
aimed  to  win  both  classes  to  its  accept- 
[20,21]  ance.  I  have  made  concessions  to  the 
scrupulous  for  the  sake  of  their  salvation  ; 
in  fact,  I  have  made  it  my  principle  to  do 
everything  possible  to  adapt  myself  to 
the  needs,  prejudices,  and  weaknesses  of 
all   classes   of   men,  in   the    hope   that   I 

[22]  might  lead  some  of  them  to  Christ.  And 
through  this  consecration  to  Christ's  work 

76 


Corinthians    I  [Chap.  lo. 

I  hope  myself  to  become  a  partaker  in 
the  final  salvation.  In  the  Greek  athletic  [23] 
games  there  is  something  to  be  won. 
All  the  contestants  strive  for  it,  but  only 
one  receives  it.  This  fact  imparts  eager- 
ness and  zeal  to  the  contest.  Let  a 
similar  zeal  animate  the  runner  in  the 
Christian  race.  Again,  the  athlete  who  [24] 
will  win  must  be  trained  and  disciplined. 
If  men  will  practise  rigid  self-control  as  a 
means  to  winning  a  mere  earthly  prize, 
how  much  more  should  we  practise  self- 
discipline  as  a  means  to  winning  the 
heavenly  reward  ?  I  am  trying  so  to  run  [25] 
with  the  confident  assurance  of  success ; 
I  am  waging  the  conflict  as  the  boxer 
does  when  he  does  not  uselessly  strike 
into  the  air,  but  vanquishes  his  opponent.  M 
I  am  subjecting  my  body  to  severe  dis- 
cipline, lest  I  fail  in  my  effort  to  win  men 
and  so  prove  myself  an  unacceptable 
servant  of  Christ.  [27] 

Chapter  X 

Let    me   enforce    my   exhortation    to 
faithfulness  and  zeal  by  lessons  from  our 
Jewish     history.       Our     fathers     passed 
77 


Chap.  10.]  The  Epistles  of  Paul 

safely  through   the   Red   Sea  under  the 

[i]  protection  of  Jehovah.  In  this  experi- 
ence they  entered  into  special  relation 
to     Moses '  as    their    divinely   appointed 

[2]  leader.  They  enjoyed  the  divine  pro- 
vision for  their  spiritual  needs,  for  Christ 
[3,4]  was  invisibly  present  with  them.  But  in 
spite  of  all  these  blessings,  most  of  them 
were  disobedient  to  God  and  incurred 
his  displeasure,  in  consequence  of  which 

[5]  they  perished  on  the  journey.  Now  these 
events    illustrate    the    danger  of  disobc- 

[6]  dience  and  sinful  desire.  Do  you,  then, 
beware  of  idol  worship  with  the  frivolity 

[7]  and  revelry  which  accompany  it.  Avoid 
with  equal  care  social  impurity,  such  as 
some  of  them  were  guilty  of,  and  in  conse- 
quence of  which  large  numbers  of  them 

[8]  suddenly  died.  And  let  us  not  presume 
upon    God's    mercy,    as    they   did,    and 

[9]  thereby  miserably  perished.  Neither 
complain  against  God,  as  they  did,  and 
[10]  died  by  a  plague.  Now  these  events 
contain  lessons  for  us ;  they  are  appli- 
cable to  our  case,  who  live  in  the  closing 
[11]  age  of  the  world.  Give  heed  to  the  warn- 
ing and  remember  that  your  moral  trial  is 
not  too  great  to  be  borne,  and  that  God 
78 


Corinthians    I  [Chap.  lo. 

will  give  you  strength  and  victory.     The   [12, 13] 
conclusion  of  all  is  :   Avoid  idol  worship.     [14] 

Let  me  now  apply  this  warning;   you 
shall   see   if  the  application   is   not  just.   [15] 
Do  not  the  wine   and  the  bread   in  the 
Lord's  supper  symbolize  fellowship  with 
Christ?     And  does  not  this  common  fel-   [16] 
lowship  with  Christ  constitute  all  believers 
one,  even  as  the  source  of  their  spiritual 
life  is  one?    Look  at  the  outward,  typical   [17] 
Israel.     Did  not  participation  in  the  sac- 
rifices make  them  sharers  in  the  truths 
and  blessings  for  which  the  altar  stood?    [iS] 
I  do  not  mean  to  imply  in  this  illustra- 
tion that  heathen  sacrificial   feasts   have 
any  such  realities  corresponding  to  them 
as  the  Jewish  sacrifices  have.     There  are   [19] 
no  beings  corresponding  to  the  heathen's 
conception   of  their  divinities.     The  de- 
mons correspond  more   closely  to  those 
conceptions     than      any    other     beings. 
Really,  idol  worship   is   demon  worship, 
and  Christians  must  have  no  fellowship 
with  demons.     You  cannot  be  in  fellow-   [20] 
ship  with  Christ  and  in  fellowship  with 
demons    at    the    same    time.      Or,    if   we   [21] 
think  that  we  can  unite  things  so  diverse, 
are  we  prepared  to  challenge  the  Lord's 

79 


Chap.  10.]  The  Epistles  of  Paul 

anger?      Could    we    escape    the    conse- 

[22]   quences  of  his  displeasure? 

Returning  now  to  the  question  as  to 
the  limits  of  Christian  liberty,  I  repeat 
that  the  Christian  has  the  abstract  right 
to  do  whatever  is  not  in  itself  sinful ;  but 
considerations  of  Christian  wisdom  and 
expediency  sometimes  put  practical  lim- 
its upon  that  freedom.  Some  things,  in 
themselves  allowable,  are  not  adapted  to 

[23]  the  building  up  of  Christian  character, 
and  the  Christian  is  not  to  regard  his 
own    interest    alone,    but    also    that    of 

[24]  others.  Respecting  the  perplexing  ques- 
tion of  eating  sacrificial  meat  I  would 
give  the  following  advice :  In  the  pur- 
chase and  use  of  meat  raise  no  questions 
and  indulge  no  scruples  as  to  whether  it 

[25]   is  sacrificial  meat  or  not,  for  all  that  the 

[26]  Lord  has  made  is  good.  But  if  some 
one  else  has  scruples  the  case  may  be 
altered.  Suppose,  for  example,  that  you 
are  invited  to  a  dinner  at  the  house  of 
an  unbeliever  and  you  wish  to  go.  Do 
so  freely,  and  eat  what  is  provided  with- 
out raising  any  question,  on  grounds  of 

[27J   conscience,  respecting  the  meat.     But  if 
some  one  points  out  to  you  the  fact  that 
80 


Corinthians    1  [Chap.  lo. 

the  meat  offered  is  sacrificial  and  evinces 
scruples  as  to  his  right  to  eat  it,  then 
refrain  from  eating  it  yourself  for  the 
sake  of  conscience ;  not,  indeed,  for  the  [28] 
sake  of  your  own  conscience,  but  for 
the  sake  of  the  conscience  of  the  other 
man,  who  would  be  misled  and  injured 
by  your  eating.  Such  action  would 
have  its  entire  reason  in  the  weakness 
of  the  scrupulous  man,  for,  in  itself  con- 
sidered, one's  liberty  is  not  determined 
by  some  one  else's  conscience,  but  by  his 
own.  I  say,  then,  that  it  is  wholly  on  [29] 
the  other  man's  account,  and  not  on  my 
own,  that  I  should  refrain  from  eating  in 
such  a  case,  for  if  I  can  eat  with  genuine 
thanksgiving  to  God,  why  should  any 
one  impute  sin  to  me  in  so  doing?  Let  Ij^l 
us  do  all  things,  including  eating  and 
drinking,  in  such  a  way  as  to  honor  God 
in  the  doing  of  them.  Beware  of  creating  [31] 
moral  hindrances  for  any  one.  Adopt 
my  principle  of  renouncing  personal  ad- 
vantages and  rights,  and  let  your  motto 
be,  the  salvation  of  the  greatest  possible 
number.  Follow  this  rule  of  serving  [32,33] 
love  which  I  have  adopted,  for  I  have 
derived  it  from  Christ  himself.  [xi.  i] 

6  81 


Chap.  II.]  The  Epistles  of  Paul 


Chapter  XI 

I  PRAISE  you  for  the  deference  which 
[2]  you  show  to    me  and    to  my  teachings. 
But  there  is  one   point  of    propriety  on 
which   I   wish  to    correct   your   practice. 
God  has  estabHshed  an  order  of  depend- 
ence.      Every    man    is   dependent    upon 
Christ,  and  in  Hke  manner  is  woman,  in 
the    order   of   nature,    dependent    upon 
[3]   man,  as  Christ  is  dependent  upon  God. 
Now  it  agrees  with  this  natural  headship 
of  man,  on  the  one  hand,  and  the  natural 
dependence  of  woman,  on  the  other,  that 
in  the  public  assembly  the  men  should 
appear   with    unveiled,    and    the   women 
with  veiled,  heads.     If  the  man  wears  the 
symbol  of  dependence,  he  offends  against 
the   order   of  nature,  and   if  the  woman 
prays  or   speaks   in   public  without  this 
symbol,  it  is  as  disgraceful  as  for  her  to 
[4, 5]   have  her  hair  cut  short.     I  therefore  say 
that  a  woman  might  just  as  well  have  her 
long  hair  cut  off  as  to  appear  thus  in  the 
[6]   public  assembly  without  the  veil.     Man 
should  not  wear  the  badge   of  depend- 
82 


Corinthians    I  [Chap.  n. 

cncc,  since  as  God's  first  creation,  accord- 
ing to  Genesis,  he  is  the  direct  reflection 
of  God's  glory,  whereas  woman  as  an  in- 
direct and  mediate  creation  of  God,  has 
a  secondary  position  and  should  wear  the 
mark  of  her  dependence  upon  man.  For  [7] 
man  was  not  made  from  woman  and  for 
woman,  but  woman  was  made  from  man 
and  for  man ;  therefore  ought  she  to  wear 
the  veil,  the  sign  of  man's  authority  over 
her, — the  more  so  since  the  angels  are 
looking  down  upon  your  assembly,  noting 
your  behavior.  But  there  is  also  a  sense  [8-ioj 
in  which  man  and  woman  are  mutually 
dependent.  For  as,  at  the  beginning,  [n] 
woman  was  created  from  man,  so,  subse- 
quently, man  is  born  of  woman,  and  both 
alike  in  all  their  relations  and  functions 
are  dependent  upon  God.  I  leave  it  to  [12] 
your  own  sense  of  propriety  W'hether  it  is 
seemly  for  a  woman  to  pray  in  public  with 
unveiled  head.  Does  not  a  natural  sense  [13] 
of  what  is  fitting  clearly  show  the  impro- 
priety of  a  man's  letting  his  hair  grow 
long;  and,  with  equal  clearness,  the  pro- 
priety that  woman  should  wear  her  hair 
long,  since  nature  has  thus  provided  her 
with  a  kind  of  natural  veil?  [14,15] 

83 


Chap.  II.]  The  Epistles  of  Paul 

Now  if  any  one  cares  more  for  his  own 
personal  and  selfish  will  than  he  does  for 
the   common   good,  let   me   say  to  him 
that  the  interests  of  the  churches  are  in- 
[i6]   consistent  with  any  such  habit  of  mind. 
I  am  constrained   to  rebuke  your  spirit 
of    contention,    because    it    makes    your 
meeting  together  in  the  church  more  of 
a  hindrance  than  a  help  to  your  Chris- 
Ex?]   tian  life.     For,  to  begin  with,  I  hear  that 
your  church  is  badly  divided,  and  I  must 
think  that  the  report  is  in  a  large  degree 
[i8]   true.     Such  factions  are  the  unavoidable 
means   whereby   the    genuine    Christian 
[19]   life  is  tested  and  shown.     But  with  your 
present  habits  it   is  impossible  for  your 
church  properly  to  celebrate  the  Lord's 
[20]    supper.     You  make  the  occasion  a  scene 
of  contention  and  revelry,  for,  instead  of 
waiting  till  all  may  be  supplied,  each  one 
eats  and  drinks  what  he  has  brought,  and 
the  result  is  that  those  who  have  made 
no    contribution    to     the    feast     receive 
[21]   nothing,    while    others  drink    to   excess. 
If  the  object  is  simply  to  eat  and  drink, 
why  do   you   not  do  so   at  home  .-*     Or, 
have  you  no  reverence   for  the  assembly 
and  no  consideration  for  the  poor   who 
84 


Corinthians    I  [Chap.  n. 

are  thus  left  unsupplicd?     I  cannot  but 
condemn    such    behavior.     How    incon-   [22] 
gruous  it  is  will  be  evident  when  I  recall 
to  you   the  origin  of  the  Holy  Supper. 
It   has  been  handed   down  to   me   from 
Christ  himself  how  on  the  solemn  night 
of  his  betrayal  he  took  bread  and  wine 
and  instituted  this  sacred  rite,  telling  his 
disciples  that  it  was  a  memorial  of  him 
and   a  token   of  his   suffering  and  death 
on  their   behalf,    and    that   they    should 
observe  it  as  such  till  his  advent.     Now   [23-26] 
by  such  shameful  conduct  as  I  have  de- 
scribed you  profane  Christ  and  his  sav- 
ing death.      Let  every  one  test  himself  [27] 
by  considering  whether  he  is  partaking 
of  the  supper  with  a  fitting  sense  of  its 
sacredness.    For  one's  participation  in  it  is   [28] 
self-condemned  if  he  partakes  of  the  feast 
with  no  sense  of  the  saving  significance 
of   Christ's  death.     The  prevalent  sick-    [29] 
ness  among  you,  and  the  death  of  some 
of  your   number,  is   a   punishment  upon 
such  irreverence.     If,  in  this  matter,  we   [30] 
exercised   self-judgment,   we  should   not 
incur    the    divine   judgment.     But  when   [31] 
we    do  thus    incur  sickness   or   suffering 
for   our  sins,  it    is  the  Lord's  discipline 

85 


Chap.  12.]  The  Epistles  of  Paul 

whereby    he    is    seeking   to    lead  us    to 
[32]   repentance  and  salvation.      The  conclu- 
sion is :   When  you  meet  to  observe  the 
Lord's  supper,  avoid  all  unseemly  greed 
[33]  and  haste ;   wait  till  others  can  be  served. 
Do  not  make    the    sacred    feast   a  mere 
occasion  for  satisfying  hunger ;   to  do  so 
is    a  wicked   perversion    of  its    purpose. 
As  to  other  matters  of  order,  I  will  regu- 
[34]   late  them  when  I  visit  you. 


Chapter   XII 

Now  with  respect  to  spiritual  endow- 
ments concerning  which  you  have  asked, 
I  would  remind  you,  in  the  first  place, 
that,  as  converts  from  heathen  super- 
stition, you  need  instruction  and  guid- 
ance. The  very  first  thing  to  be 
understood  is  that  the  confession  of 
Jesus  Christ  as  Lord  is  the  key-note  of 
all  inspired  speech.  The  primary  test 
of  the  Spirit's  inspiration  is :  Do  you 
[1-3]   acknowledge  the  Lordship  of  Christ? 

Another  point  to  be  noted  is  that  the 
gifts  in  question,  no  matter  how  various 
they  may  be,  have  one  source.    It  is  God 


Corinthians    I  [Chap.  12. 

who  by  his  Spirit  bestows  them  all.  A  [4-6] 
further  test  to  be  applied  to  these  endow- 
ments is  that  of  utility.  Now  all  these  [7] 
diverse  gifts  of  speech  and  of  action  have 
one  source,  —  the  divine  Spirit,  who  ap- 
portions them  to  the  different  members 
of  the  community.  [S-nl 

The    unity    of  those  who  possess  the 
various  gifts  is  analogous  to  the  unity  of 
the    body;   they    are    all   one    in   Christ.   [12] 
Their  baptism  into  Christ  signifies  their 
unity  in  him,  whatever  their  nationality 
or  social  condition.     Apply  the  analogy   [13] 
of  the  body;   no  one  member  constitutes 
the  body;   no  member  can  refuse  to  be 
a  part  of  the  body,    because    it    is    not 
some   other    member.     What   kind  of  a 
body  would  that  be  which  consisted   of 
only  one  part  or  member?     As  a  matter  [14-17] 
of  fact,  God  has  constituted  the  body  out 
of  various  members,  each  with  its  special 
function.     Otherwise,  there  would  be  no   [18] 
real  body  at  all ;   but  now,  in  fact,  many 
members  compose  the  one  body.     That  [19.20! 
being  so,  no  one  member  can   dispense 
with  any  other,  not  even  in  the  case  of 
the  weaker  parts  of  the  body ;   for  these, 
too,  are  necessary  to  the  completeness  of 
87 


Chap.  13.]  The  Epistles  of  Paul 

the  body;  nor  in  the  case  of  the  less 
honored  members,  upon  which,  however, 
we  bestow  an  honor  peculiar  to  them- 
selves, thereby  offsetting  the  special 
honor  which  nature  has  bestowed  upon 
some  parts  of  the  body.  Thus  God  has 
given  unity  and  harmony  to  the  body  by 
assigning  to  each  part  its  own  place  and 
use,  so  that  the  good  of  one  is  the  good 

[21-26]  of  all.  Now  apply  the  analogy  to  the 
church,  the  mystical  body  of  Christ. 
Each  Christian  is  a  member  of  Christ  and 
has  his  own  function  to  fulfil.  There  are 
the  various  offices  and  gifts,  greater  and 
lesser.  Estimate  them  according  to  their 
relative  value  and  usefulness,  and  I  will 
now  tell  you  what  is  the  principle  by 
which  they  are  to  be  tested   and   meas- 

[27-31]   ured;   it  is  love. 


Chapter   XIII 

If   love   does    not    inspire    and    direct 
the  use  of  the  gift  of  tongues,  its  expres- 
sion,   however   ecstatic,    is    mere    mean- 
[i]    ingless  and  valueless  sound.     The  ability 
to  interpret  divine  truth,  the  knowledge 
88 


Corinthians    I  [Chap.  13. 

of  divine  mysteries  in  their  entire  num- 
ber and   compass,  the  most  heroic  trust 
in   God's   power,   would    have    no    value 
without  love.     The  noblest  gifts  of  gen-   [2] 
erosity,  the  greatest  deeds  of  self-sacri- 
fice, are  morally  worthless  if  love  is  not 
their    motive.       Love    is    patient    under  [3] 
provocation,    is    not   jealous    of    others* 
good    fortune,     is     not    vainglorious    or 
proud,  is  averse  to  unseemly  contentions, 
is   unselfish,  does  not  yield  to  anger  or 
hate,  nor  harbor  revenge ;   glories  not  in   [4,  5] 
the   triumphs   of  wrong,  but  in   the  tri- 
umphs of  righteousness  ;   endures,  trusts,   [6] 
expects,    and    perseveres   without    limit.   [7] 
Love  is  an  imperishable  virtue ;   the  gifts 
of  prophecy,  of  tongues,  and  of  knowl- 
edge   serve    a    temporary    purpose    and 
shall  pass  away.     For  these  gifts  are  all   18] 
partial,  and  the  partial  must  give  place 
to  the   perfect  principle,  the  sum   of  all 
goodness.     Our  future  perfection  in  love   [9,  10] 
will  be  as  much  greater  than  our  present 
spiritual  endowments  and  attainments  as 
the  speech  and  thought  of  mature  man- 
hood are  superior  to  those  of  childhood,   [n] 
For  how  imperfect  is  our  present  appre- 
hension of  divine   things  !     Our  present 


Chap.  14.]  The  Epistles  of  Paul 

knowledge  of  them  is  only  indirect  and 
unclear;  but  in  the  future  life  it  will  be 
direct  and  immediate;  now  it  is  partial, 
but  then   shall   I   plainly  know  spiritual 

[12]  things  with  a  knowledge  like  that  of  God. 
To  sum  the  matter  up:  In  contrast  to 
the  temporary  gifts,  there  are  three  en- 
during virtues,  faith,  hope,  and  love,  but 
the  most  fundamental  and  comprehensive 

[13]   of  these  is  love. 


Chapter  XIV 

Cultivate  love,  which  is  the  regulative 
principle  of  all  the  gifts,  yet  not  in  such 
a  way  as  to  neglect  the  latter,  of  which 

[i]  prophecy  is  especially  useful.  Prophecy, 
I  say,  is  preferable,  because  the  ecstatic 
speaking  with  tongues  is  unclear  and  does 

[2]  not  edify  the  hearers.  The  prophetic 
exposition  of  truth,  on  the  contrary,  is 
helpful  and  instructive  to  those  who  hear 

[3]  it.  Prophecy,  as  compared  with  tongues, 
ministers  more  to  the  general  good  of  the 

[4]  believing  community.  The  former  is, 
therefore,  the  preferable  gift,  because  it  is 
more  useful,  unless  the  ecstatic  speaking 

[5]  be  interpreted.  What  would  be  the  profit 
90 


Corinthians    I  [Chap.  14. 

of  my  speaking  to  you  in  ecstasy  unless 
I  accompany  such  speech  with  some  clear 
communication  of  truth?    To  do  so  would   [6] 
be  as  useless  as  it  would  be  to  make  con- 
fused  and    meaningless   sounds    when    a 
trumpet-call  to  battle  was  needed.    In  like   [7,  8] 
manner  our  religious  utterance  will  be  to 
no  purpose  if  it  is  not  clear  and  intelli- 
gible.     Each  language  has,  no  doubt,  a   [9] 
meaning  of  its  own,  but  if  one  does  not 
know  the  language   which  is   spoken  to 
him,  no  idea  is  conveyed.     Let  the  prac-   [10,11] 
tical   test  of  utility   and    helpfulness    be 
applied  in  your  cultivation  of  all  spiritual 
endowments.     Let  the  speaker  in  tongues   [12] 
seek  the  gift  of  interpretation,  for  in  ec- 
static prayer  there  is  no  clear  idea  corre- 
sponding to  the  feeling  expressed.     I  will   [13' 14] 
therefore  so  engage  in  prayer  and  praise 
that  there  shall  be  not  merely  an  energy 
of  devout  feeling,  but  of  thought  as  well.   [15I 
For  if  prayer  is  only  fervent  and  excited 
without  being  intelligible,  how    can  one 
who  is  unaccustomed  to  such  utterance 
make   it  his  own?     In   such   a  case  the   [16] 
worship   is,   no   doubt,   sincere   but  it  is 
unprofitable  to  the  hearers.     I  yield  to   [17] 
none  in  my  mastery  of  this  gift,  but  I  in- 

91 


Chap.  14.]  The  Epistles  of  Paul 

sist  that  the  fewest  words  of  intelligible 
speech    are    more    useful    in    the    public 
assembly  than  any  amount  of  mere  ec- 
[18,19]   static  utterance. 

You  must  cultivate  the  power  of  distin- 
guishing the  useful  from  the  useless;  it  is 
only  with  respect  to  evil  that  you  are  to  be 

[20]  as  innocent  as  children.  As  the  prophet 
warned  Judah  of  an  invasion  by  the 
Assyrians,  so  now  God  is  warning  unbe- 
lievers by  means  of  the  strange  language 

[21J  of  this  gift  of  tongues,  —  a  gift  which 
serves  to  point  out  unbelievers  and  to 
evoke  expressions  of  their  contempt  for 
the  church,  whereas  prophecy  tends   to 

[22]  evoke  faith  and  to  call  out  its  expression. 
In  illustration,  suppose  the  whole  con- 
gregation to  be  assembled  and  all  to 
be  engaged  in  ecstatic  speech.  Suppose 
there  comes  in  a  person  who  is  unfamiliar 
with  such  an  exercise  or  who  is  prejudiced 
against  your  religion.  What  will  be  the 
effect  upon  him?  Will  not  his  opposition 
and    contempt  be  strengthened  and  ex- 

[23]   pressed?      But,  on  the  contrary,  suppose 

all  to  be  occupied  in  prophesying.     How 

different  the  impression  and  effect!     The 

truth  clearly  and  strikingly  uttered  finds 

92 


Corinthians    I  [Chap.  14. 

his  heart,  discloses  his  need,  and  over- 
powers his  unbelief  so  that  he  bows  in 
penitence  and  confession.  [24,25] 

What,  then,  is  the  conclusion  to  be 
drawn  from  the  fact  that  the  gift  of  tongues 
is  attended  with  all  these  disadvantages? 
It  is  that  each  should  exercise  his  peculiar 
gift  without  exaggeration  or  extravagance 
and  with  a  view  to  edification.  Let  edi-  [26] 
fication,  I  repeat,  be  the  test  of  all  such 
exercises.  On  any  given  occasion  let 
there  not  be  more  than  two  or  three 
speakers  in  tongues ;  let  these  speak,  not 
at  once,  but  successively,  and  let  what 
they  say  be  explained  to  the  congregation. 
If  no  interpreter  is  at  hand,  let  the  ecstatic 
speaking  be  a  silent  exercise  between  the 
speaker  and  God.  Let  the  same  rule  as  [27,28] 
to  the  number  of  speakers  apply  to  the 
prophets,  and  let  those  who  listen  judge 
whether  what  is  said  proceeds  from  the 
Spirit  of  God  or  not.  If  while  one  [29J 
prophet  is  speaking,  some  truth  is  dis- 
closed to  another  who  is  sitting  and 
listening,  let  the  one  who  is  speaking  stop 
and  let  the  other  speak.  For  by  thus  [30] 
giving  way  to  one  another  all  the  prophets 
can  speak  in  turn,  so  that  all  the  mem- 

93 


Chap.  14.]  The  Epistles  of  Paul 

bers  of  the  church  may  be  benefited  by 

[31]  the  utterance  of  each.  And  the  truly 
inspired    prophet  will    be   self-restrained 

[32]  and  self-controlled,  for  God's  inspiration 
does  not  lead  to  disorder  and  excess,  but 
to  quietness  and  harmony.    This  principle 

[33]   I  everywhere  insist  upon. 

The  women  of  your  church  are  not  to 
speak  in  the  public  assembly,  but  to  be 
under  the  law  of  dependence,  as  the  Old 

[34]  Testament  requires.  They  are  not  even 
to  ask  questions  in  public ;  if  they  wish 
instruction  let  each  ask  her  own  husband 
at  home,  for  it  is  grossly  improper  for 
women  to  take  part  in  the  public  meet- 

[35]  ings  of  the  congregation.  Or,  as  against 
these  instructions,  will  you  assume  that 
you  were  the  originators  and  sole  posses- 
sors of  Christianity  and  have  a  right  to 

[36]   determine  its  demands? 

Once  more,  with  respect  to  the  use  of 
the  spiritual  gifts,  —  let  each  man  who 
prides  himself  on  possessing  such  a  gift 
recognize  in  the  regulations  which  I  have 
given  concerning  them  a  divine  command- 

[37]  ment.  But  if  any  one  from  vanity  and 
rivalry  wilfully  ignores  my  instruction,  let 

[38]   him  know  that  God  ignores  him. 
94 


Corinthians    I  [Chap.  15. 

My  conclusion  is :  The  gift  of  tongues 
need  not  be  disused,  but  the  gift  of 
prophecy  is  more  helpful ;  but,  in  any 
case,  the  rule  is :  A  seemly  and  orderly 
use  of  all  gifts.  [39,40] 


Chapter  XV 

Let  me  remind  you  of  the  nature  and 
basis  of  the  gospel  which  I  taught  you 
and  on  which  —  if  it  is  a  valid  gospel  — 
your  salvation  is  based.  Chief  among  the  [1,2] 
facts  which  I  derived  from  the  tradition 
of  Christ's  deeds  were  these :  his  death 
on  behalf  of  our  sins  in  fulfilment  of 
prophecy;  his  burial ;  his  resurrection  on 
the  third  day  in  agreement  with  Scripture ; 
his  manifestation  of  himself  to  various 
disciples,  some  of  whom  have  died,  but 
the  majority  of  whom  are  still  living; 
then,  his  appearance  to  various  apostles, 
and,  finally,  his  appearance  on  the  road 
to  Damascus  to  me,  who  am  utterly 
unworthy  of  such  a  favor  from  heaven.  [3-S] 
For  when  I  think  of  my  persecution  of 
the  church  I  feel  unworthy  the  name  of 
an  apostle  of  Christ.  Yet,  through  the  [9] 
95 


Chap.  15.]  The  Epistles  of  Paul 

favor  of  God,  I  am  such,  and  by  his  divine 
aid  I  have  been  able  to  prove  myself  such, 
and  to  outdo  in  toil  and  suffering  all  the 
other  apostles  ;  yet  I  take  no  personal 
credit  for  this,  for  it  was  God  who  girded 
[10]  me  for  my  work.  But  no  matter  who  did 
the  work  of  setting  the  gospel  on  its  way, 
the  substance  of  that  gospel,  as  I  preached 
it  to  you  and  as  you  received  it,  consists 
[11]    in  the  facts  which  I  have  just  stated. 

Now,  assuming  the  truth  of  the  cardi- 
nal point  in  my  preaching,  —  namely,  that 
Christ  rose  from  the  dead,  — how  can  some 
»        of  your  number  say  that  there  is  no  such 
[12]   thing  as  resurrection  of  the  dead?     Look 
at   the    consequences    of  such  a   denial. 
If  resurrection    in    general  is  to  be  thus 
denied,  the  resurrection  of  Christ  (which 
you    have    believed  as  an  essential    fact 
of  the  gospel)  would  have  to  be  denied 
[13]   also  ;  and  if  that  is  denied,  our  teaching 
would  have  to  be  regarded  as  false,  and 
your    faith    (which    was   built    upon   this 
[14]    alleged    fact)  would  be  undermined.     A 
further  consequence  would  follow:   Such 
a  sweeping  denial  would   challenge   the 
truth    of  our    testimony    to    the    fact    of 
Christ's    resurrection;    we    asserted    his 
96 


Corinthians    I  [Chap.  15. 

resurrection    as   a   fact;     if    the    current 
denial  of  resurrection   is  warranted,  our 
assertion    is    false.     For    if    there    is,    in   [15] 
general,   no   such   thing  as   resurrection, 
then,  of  course,  there  could  be  no  spe- 
cific instance  of  it  such  as  the  resurrec- 
tion of  Christ;   and  if  this  alleged  event   [16J 
on  which  you  based  your  hope  of  salva- 
tion did  not  occur,  then  your  confidence 
was  groundless,  and  you  have  not  been 
saved     at    all.     A    further    consequence   [17] 
would   follow    from  such   a  denial :    Our 
fellow-Christians  who  have  died  have  not 
been  saved.     If  in    our    present  life  we    [iS] 
have   only   a   hope  which   is  doomed  to 
disappointment,  how   dreary   a  prospect 
should  we  have  in  view  of  all  our  labors 
and  sufferings !  [19] 

But  how  contrary  to  fact  are  all  such 
doubts !  Christ  did  rise  from  the  dead, 
and  his  resurrection  is  the  pledge  of 
the  resurrection  of  his  people.  For  as  [20] 
Adam,  the  natural  head  of  the  race,  in- 
troduced sin  and  its  consequence,  death, 
so  has  Christ,  the  spiritual  head  of  hu- 
manity, guaranteed  the  victory  of  life.  [21, 22] 
In  achieving  this  victory  this  is  the 
divinely  arranged  order:  First,  Christ's 
7  97 


Chap.  15.]  The   Epistles  of  Paul 

resurrection,    the    type    and    pledge    of 
resurrection;     then    the    resurrection    of 

[23]  his  followers  at  his  advent;  then,  the 
consummation  of  the  age  when  he  shall 
surrender  his  mediatorial  rule  to  God, 
having    put     in     subjection    all     hostile 

[24]  powers.  For  he  will  subdue  all  foes, 
the  last  of  which  is  death,  as  the  Scrip- 
125--7]  ture  intimates.  But,  of  course,  this  sub- 
jection of  all  things  to  Christ  does  not 
include  God  himself;  on  the  contrary, 
God  remains  supreme,  and  even  Christ 
shall  voluntarily  subject  himself  to  God, 
that  he  may  be  the  Power  which  rules 
supreme     in     the     perfected     Messianic 

[28J  kingdom. 

If  we  could  not  cherish  such  a  hope 
of  future  blessedness,  there  would  be 
no  meaning  or  comfort  in  vicarious 
baptism  on  behalf  of  the  dead.  If  the 
dead  are  not  to  live,  it  is  meaningless  to 

[29]  receive  baptism  in  their  stead.  If  the 
dead  rise  not,  what  folly  it  is  for  us 
Christian  workers  to  go  on  exposing 
ourselves  to  dangers  and  to  death  !  For 
such  is  my  life.  I  solemnly  assert  that 
as  truly  as  I  boast  over  you  as  my  con- 
verts, I  am  every  day  at  the  point  of 
98 


Corinthians    I  [Chap.  15. 

death  from  peril  and  hardship.  If  with  [3°.  30 
no  good  hope  of  reward  in  the  future 
Hfe  I  contended  with  strong  and  cruel 
enemies  at  Ephesus,  of  what  use  was 
my  effort?  On  this  supposition  the 
natural  conclusion  would  be :  Let  us 
freely  enjoy  the  present  life,  for  there 
is  nothing  beyond  it.  But  I  warn  you  [3-] 
against  the  immoral  conclusion  which 
is  likely  to  follow  the  denial  of  resurrec- 
tion; association  with  such  deniers  will 
lead  to  the  adoption  of  their  evil  princi- 
ples. Arouse  yourselves  from  the  stupor  [33] 
caused  by  this  denial ;  refuse  to  yield 
to  those  who  defend  it;  their  pretended 
knowledge  is  but  ignorance  of  God ;  I 
speak  thus  to  shame  you  for  having 
allowed  yourselves  to  be  influenced  by 
such  persons.  [34] 

But  some  one  will  raise  the  objection : 
How  can  resurrection  be  conceived? 
With  what  sort  of  a  body  do  men  come 
forth  from  the  realm  of  the  dead?  A  [35] 
thoughtless  objection  !  In  the  reproduc- 
tion of  grain  death  is  necessary  to  the 
fuller  life  which  issues  from  the  seed 
sown ;  and,  moreover,  the  product  which  [36] 
issues  from  the  seed  is  something  new 
99 


Chap.  15.]  The  Epistles  of  Paul 

and    something    greater    than    the   seed 

I37]  itself.  God,  in  the  mysterious  processes 
of  nature,  clothes  the  life  of  various  seeds 
in  new  forms  which  are   appropriate  to 

[3S]  their  various  natures.  Another  analogy 
carries  us  a  step  further.  In  nature 
we  observe  a  great  variety  of  bodies 
adapted  to  the  elements  —  earth,  sea, 
air  —  in  which  various  creatures    are    to 

[39]  live.  In  like  manner,  as  between  heaven 
and  earth  there  is  a  difference  in  the 
bodies   of  their    inhabitants    as    respects 

[40]  dignity  and  beauty;  likewise  among 
the  heavenly  bodies,  sun,  moon,  and 
stars,    there    is    wide    difference    in   bril- 

[41]  liancy.  There  is  an  equal  difference 
between  the  resurrection  body  and  that 
which  dies  and  is  buried :  the  former 
is  subject  to  the  law  of  corruption,  decay, 
and  death,  sharing  the  fate  of  nature, 
while  the  latter  is  free  from  this  law 
and  belongs  to  a  higher  order.  As  the 
present  body  is  adapted  to  this  perish- 
able order  of  nature  in  which  we  now 
live,  so  the  future  body  shall  be  adapted 
[42-44]  to  the  life  of  the  world  of  the  spirit. 
Hence  Adam,  the  head  of  natural  hu- 
manity, may  be  described   as   partaking 


Corinthians    I  [Chap.  15. 

in   nature's  decay  and  corruption ;  while 
Christ,   the    head  of  spiritual  humanity, 
may  be  described  as  a  Spirit  who  brings 
our   life    to    perfection   in   the   world   to 
come.    But  the  processes  of  nature  come   [45] 
first,  those    of  the    spiritual   world    last, 
in  order  of  time.     The  head  of  natural   M 
humanity  belongs   to    the  changing  and 
perishing  order;     the   head    of  spiritual 
humanity   to    the    higher   and    heavenly 
sphere ;    and,    accordingly,    man  on    his   [47] 
natural  side  shares  in  the  changing  and 
perishing  order  of  nature,  while  through 
union    w^ith    Christ    he    shares     in    the 
heavenly  order.     As,  therefore,  we  share   [48] 
the  fate   of  nature  in  this  world,  so  we 
shall  attain  the  likeness  of  the  glorified 
Christ  in  the  world  to  come.  [49] 

But  we  may  be  certain  that  our  present 
corruptible  bodies  cannot  partake  in  the 
life  of  that  heavenly  world.  A  marvel-  [50] 
lous  transformation  will  be  accomplished 
at  Christ's  coming.  That  transformation 
will  affect  living  and  dead  alike.  Sud- 
denly the  Lord  will  come  and  raise  the 
dead  and  transform  us  all,  whether  living 
or  dead,  into  his  own  likeness.  For  our  [51,52] 
natures  must  be  purged  of  all  corruptible 
191 


Chap.  i6.]  The  Epistles  of  Paul 

[53]  elements.  And  when  this  transformation 
shall  be  accomplished,  then  the  triumph 
of  life  over  death  will  be  complete,  and 

[54,55]  the  soul  can  celebrate  its  final  victory. 
It  is  sin  which  imparts  bitterness  to  death, 
and  it  is  the  law  which  intensifies  the 
power  of  sin,  but  we  praise  God  that 
through  Christ  he  delivers  us  from  both 

[56, 57]  these  hostile  powers.     And  now  since  we 

obtain    this    deliverance    only    through 

Christ,  let  us   be   obedient,  faithful,  and 

true  to  him,  and  we  shall  not  fail  of  our 

[5S]   heavenly  reward. 


Chapter  XVI 

Be  diligent  in  laying  aside  your  alms 
on  each  Lord's  day  for  your  needy 
fellow-Christians  at  Jerusalem,  so  that 
your  contributions  may  be  ready  when 

[i»2j  I  next  visit  you.  Then  your  gifts  may 
be  sent  by  such  delegates  as  you  may 
appoint,  and,  if  occasion  serve,  we  may 

[3'4J   go   together.     I   am   coming   to   you  by 

way  of  Macedonia,  and  expect  to  remain 

some  time,  perhaps  all  winter,  and  then 

to  move  on,  for  I  do  not  want  to  pay  you 

102 


Corinthians    I  [Chap.  i6. 

a  mere  passing  visit;  but  I  hope  to  stay 
here  at  Ephesus  till  Pentecost,  where  I 
am  meeting  at  once  with  great  oppor- 
tunities and  with  great  opposition.  [5-9] 

If  Timothy  visits  you  give  him  no  cause 
of  anxiety  but  receive  him  with  respect, 
and  send  him  back  to  me  with  the  bearers 
of  this  letter.  ApoUos  was  not  disposed  [10,11] 
to  visit  you  at  present,  but  hopes  to  do  so 
later.  [12] 

Be     ready    for    the     Lord's    coming, 
faithful,   courageous,  and  manly  in  your 
religious     life,    banishing    the    spirit    of 
faction  by  the  spirit  of  love.     Accept  the   [13,14] 
leadership  of  those  faithful  laborers  who 
in    coming   to   me    supplied    the  lack  of 
your  presence.     All  the  Christians  here  [15-18] 
send  salutations.     I  add  my  greeting  in   [19,20] 
my    own    handwriting.       If     professing   [21] 
Christians   among  you  continue  by  jeal- 
ousy   and    strife   to    deny  their   love   to 
Christ,    their   end    must   be    destruction. 
Our  Lord  is  coming  to  judgment.     The 
grace    of  Christ   and    my   love   be   with   [22-24] 
you. 


103 


The  Second  Epistle  to  the 
Corinthimis 


Chapter  I 

I,  Paul,  a  divinely  appointed  mes- 
senger of  Christ,  and  Timothy,  my  fellow- 
worker,  salute  you  Corinthians,  and  all 
the  Achaian  Christians,  with  wishes  of 
mercy  and  peace.  V,  A 

We  render  praise  to  God,  the  Father 
of  Christ  and  the  Source  of  all  spiritual 
consolation  and  grace,  by  whom  we  are 
strengthened  in  our  sufferings  and  enabled 
to  strengthen  and  encourage  others.  For  l3>4] 
as  we  are  one  with  Christ  in  suffering,  so, 
through  Christ,  are  we  one  with  you  in 
comfort.  But  whether  we  experience  [5] 
pain  or  consolation,  it  is  for  your  spiritual 
good;  and  we  know  that  if  you  must 
suffer  as  we  do,  you  may  also  share  the 
consolation  which  is  ours.  For  you  know  [6,  7] 
how  we  did  suffer,  almost  beyond  the 
power  of  endurance,  in  Asia,  so  that  we 
seemed  doomed  to  death.  This  experi- 
ence taught  us  our  dependence  for  life 
107 


Chap.  I.]  The  Epistles  of  Paul 

upon  God,  the  Giver  of  life,  by  whose 
power,  in  answer  to  your  prayers,  we 
were  delivered  from  death,  and  for  whose 

[8-1 1]   mercy  we  all  render  praise  to  him. 

We  are  conscious  of  an  earnest  and 
pure  purpose  in  our  preaching  and  teach- 
ing, and  especially  so  in  our  work  on 
[12]  your  behalf  Our  letters  are  to  be  un- 
derstood in  their  plain  and  obvious  mean- 
ing, and  I  hope  that  we  shall  have,  more 
and  more,  a  mutual  understanding  and 
sympathy,  which    shall    be    perfected   at 

I13. 14]  the  Lord's  coming.  It  was  in  this  hope 
that  I  formerly  planned  to  make  you  two 
visits,  one  on  my  way  to  Macedonia,  and 
one  on  my  return  from  it,  and  then  to 

[15,16]   go  on  to  Judea.     Now  that  you  find  me 
writing  to  you  from  Macedonia,  you  may, 
perhaps,    consider     me    changeable    and 
[17]   my  promises  unreliable.     But  I  solemnly 
assure  you  that  I  am  guilty  of  no  such 
[18J  capricious   vacillation.     Christ,  who    was 
the  subject  of  our  preaching,  is  the  ab- 
solutely  true    and    trustworthy  One;   he 
spoke  with  a  divine  authority  and  certi- 
tude, and  he  it  is  who  saved  us  and  made 
us  his  representatives.     [How   contrary, 
then,  to  Christ  and  his  gospel  would  be 
108 


Corinthians   1 1  [Chap.  2. 

the    weak    and    fickle    conduct  which    is 
falsely  imputed  to  us!]  [19--2] 


Chapter  II 

But  I  assert  before  God,  as  my  soul 
shall  answer  for  it,  that  I  changed  my 
plan  of  visiting  you  so  as  to  avoid  the 
necessity  of  severely  censuring  you.  In  [1-23] 
so  speaking  I  do  not  mean  to  assume  the 
control  over  your  religious  life,  but  only 
the  right  to  act  towards  you  in  such  a 
way  as  to  promote  your  true  happiness 
and  well-being;  for  your  faith  is  stead- 
fast. I  wish  to  cause  you  happiness,  not  [i-  -4] 
sorrow;  therefore  I  decided  not  to  visit 
you  at  a  time  when  the  only  result  of  my 
so  doing  would  be  painful  to  us  both,  [i] 
For  if  I  were  to  come  and  rebuke  you, 
thus  causing  you  pain,  you,  who  should 
welcome  me  with  joy,  would  only  receive 
me  with  the  grieved  and  wounded  feelings 
which  I  had  myself  caused.  I  accord-  [2] 
ingly  wrote  the  rebukes  contained  in  my 
former  letter,  in  order  that,  by  repentance 
and  reformation,  you  might  be  enabled 
to  give  me  joy  instead  of  grief  at  my 
109 


Chap.  2.]  The  Epistles  of  Paul 

coming,  knowing,  as  I  do,  that  you  will 
[3]  find  your  own  happiness  in  mine.  The 
severity  of  that  letter  cost  me  bitter  suf- 
fering; but  I  wrote  as  I  did,  not  for  the 
sake  of  wounding  you,  but  that  you  might 
see  the  abundance  of  my  love  in  my  anx- 
[4]   ious  desire  for  your  spiritual  good. 

Now  as  respects  the  offender  who  was 
the  chief  occasion  of  all  this  pain,  it  was 
not  myself  so  much  as  a  portion  of  your 
church  that  he  injured,  —  a  portion  of  the 
church,  I  say,  for  I  do  not  hold  the 
whole  congregation  responsible  for  sym- 
[5]  pathy  with  him.  Since  this  offender  has 
been  adequately  punished  by  the  sen- 
tence of  the  majority,  the  course  to  be 
pursued  now  is  not  that  of  inflicting  fur- 
ther penalty,  but  that  of  forgiveness  and 
consolation,  so  that  he  be  not  driven  to 

[6, 7]  despair.  Give  him  full  proof  of  your 
Christian  sympathy  and  pity,  for  the 
punishment  which,  by  my  direction,  you 
inflicted    upon    him    has    amply    shown 

[8,  9]  your  readiness  to  obey  my  instructions. 
In  the  matter  of  forgiving  offences  I  am 
sure  that  we  are  in  entire  sympathy;  if 
you  are  willing  to  pardon  this  man,  I 
also  am  willing,  and,  in  turn,  I  suppose 
110 


Corinthians   II  [Chap.  2. 

that,  in  any  case  of  my  pardoning,  your 
forgiveness  would  follow  mine.  In  all 
cases  of  my  forgiving  such  offences  I  do 
it  in  the  interest  of  the  church  and  with 
the  remembrance  that  Christ  is  the  wit- 
ness of  my  behavior;  thus  do  I  forgive  fio] 
and  seek  to  restore  the  wrong-doer,  lest 
Satan  may  obtain  control  over  him,  for 
we  know  very  well  his  eagerness  to 
exercise  such  power.  [n] 

When  in  my  missionary  journey  I 
reached  Troas  and  found  there  great 
opportunities  for  Christian  work,  I  was 
so  distressed  because  I  did  not  find  Titus 
there  with  news  from  you  that  I  at  once 
crossed  over  to  Macedonia.  But  I  give  [12, 13J 
thanks  to  God,  who  leads  me  on  in  tri- 
umph over  Christ's  foes,  and  by  me 
spreads  far  and  wide  the  knowledge  of 
himself  like  a  cloud  of  fragrant  incense.  [14] 
For  our  preaching,  like  an  odor  of  in- 
cense, proclaims  victory  and  salvation  to 
those  who  accept  the  gospel,  while  it 
proclaims  defeat  and  condemnation  to 
those  who  refuse  it.  Who  is  qualified  [i5>i6] 
for  so  responsible  a  work?  I  can  at 
least  say  this,  that,  unlike  most  of  my 
adversaries,  I  do  not  make  my  teaching 


Chap.  3.]  The  Epistles  of  Paul 

a  source  of  personal  profit,  but   preach 
the  gospel  of  Christ  with  a  pure  purpose 
and  under  a  sense  of  my  accountability 
[17]  to  God. 


Chapter  III 

I  SUPPOSE  you  see  in  these  statements 
a  fresh  example  of  that  self-commenda- 
tion which  my  adversaries  ascribe  to  me. 
Do   I   need,   like    them,   to    avail   myself 

[i]  of  commendatory  letters?  No.  You 
Corinthian  Christians  are  my  letter  of 
recommendation ;  the  story  of  your  con- 
version and  growth  is  inscribed  on  my 
heart,  and,  wherever  I  go,  that  story  is 
read,  and  constitutes  the  best  commenda- 

[2]  tion  of  my  work.  Your  Christian  life  is 
like  a  letter  written  by  Christ,  using  us 
as  his  amanuenses,  and  written,  not  with 
perishable  ink,  but  with  the  Spirit  of  the 
Eternal,  —  written,  not  as  the  law  was,  by 
the  finger  of  God  on  stone  tablets,  but 
by  the  living  power  of   God  on  human 

[3]  hearts.  It  is  this  divine  attestation  of  my 
ministry  which  guarantees  the  success  of 

[4]   my  apostolic  labors,   not  because    I    am 
in  myself  adequate  for  such  a  work,  but 
112 


Corinthians  II  [Chap.  3. 

because   God  gives  me  the  needful  wis- 
dom and  strength.     He  has  equipped  me   [5] 
for  my  work  as  a  preacher  of  the  gospel 
of  life,  which,  unlike  the    old    covenant, 
is    not    a    legal   system,    but   a   spiritual 
power;   for  the  law  can  only  pronounce 
the  sentence  of  death  for  sin,  while  the 
Spirit    delivers   man    from   its   power  by 
bestowing   life.       How    completely  does   [6] 
the  gospel  surpass  the  law !     For  if  the 
law,  with  its  threats  of  penalty  for  sin,  its 
external  rules    and  commandments,  was 
ushered  in   by   such   splendors   on  Sinai 
that  the  face  of  Moses,  when  he  descended 
from  the  mount,  was  still  so  radiant  with 
the  divine  glory  that  the    people   could 
not  look  upon  it  (although  it  was  but  a 
transient  glory),  how  much  more  glorious 
is  the  gospel  of  liberty  and  life.     For  if  [7»8] 
the   dispensation  which  could   only  pro- 
nounce   doom    upon    sin    was    glorious, 
how  much  more  so  is  the  gospel  which 
bestows    forgiveness    and    freedom    from 
sin.     For    glorious    as    the    law   was,   its   [9] 
glory  pales  before  the  surpassing  splen- 
dor of  the  gospel.     For  if  that  which  was   [10] 
transient  was  glorious,  how  much  more 
glorious  is  that  which  endures  forever.       [n] 
8  113 


Chap.  3]  The  Epistles  of  Paul 

Inspired  by  the  hope  of  success  which 
the  nature  of  the  gospel  warrants,  I  speak 

[12]  without  reserve  or  disguise.  I  have  no 
occasion  to  dissemble  or  to  conceal  any- 
thing (as  my  Judaizing  opponents  do), 
as    Moses   veiled    his   face    so   that   the 

[13]  people  might  not  see  the  fading  glory. 
The  people  were  blind  to  the  temporary 
character  of  the  legal  system,  and  even 
to  this  day  are  they  unable  to  perceive 
that  the    old    covenant   has    been   done 

[14]  away  in  Christ.  The  Jews  and  Judaizers 
are  still  unable  to  receive  the  truth  that 

[15]  the  law  has  come  to  an  end.  But  when 
they  shall  truly  receive  Christ  their  eyes 

[16]  will  be  opened  to  this  truth.  Now  Christ 
is  the  life-giving  Spirit  that  makes  free, 
and  those  who  receive  him  are  delivered 

[17]  from  slavery  to  sin  and  to  the  law.  And 
as  we  Christians  thus  attentively  look  with 
unclouded  vision  upon  the  reflection  of 
the  divine  glory  which  is  revealed  in  the 
gospel  of  Christ,  we  are  changed  more 
and  more  into  the  likeness  of  the  perfect 
ideal  upon  which  we  look,  through  the 
operation  upon  us  of  the  transforming 
power   of   Christ,   the  Giver  of  spiritual 

I^SJ  life. 

114 


Corinthians   II  [Chap.  4. 


Chapter  IV 

Since  now,  in  accordance  with  the 
mercy  bestowed  upon  me,  I  have  been 
intrusted  with  this  Hfe-giving  gospel,  I 
proclaim  it  with  boldness  and  courage,  [i] 
I  have  pursued  no  course  which  can 
justly  bring  upon  me  the  charge  of 
shamefulness,  of  cunning,  or  of  adulterat- 
ing the  gospel ;  on  the  contrary,  I  have 
avoided  all  arts  and  intrigues  (such  as 
others  have  adopted),  and,  knowing  that 
God  is  the  judge  of  my  work,  have 
sought  access  to  the  hearts  of  men  only 
by  bringing  to  them  the  truthful  message 
of  God's  word.  For  if  the  meaning  of  [2] 
the  gospel  which  I  preach  is  hidden,  as 
by  a  veil,  from  any  minds,  it  is  so  only  in 
the  case  of  those  who  are  persisting  in  an 
evil  life  and  whose  minds  are  so  blinded 
by  Satan  that  they  cannot  see  the  light 
of  the  glad  tidings  of  Christ,  the  embodi- 
ment of  all  divine  perfection.  Criticisms  [3.  4] 
of  us  and  of  our  work  are  of  small 
moment.  Our  preaching  consists  in  the 
proclamation  that  Christ  is  Lord  and  not 

115 


Chap.  4.]  The  Epistles  of  Paul 

in  defences  of  ourselves ;  so  far  as  we 
proclaim  anything  about  ourselves  it  is 
only  this,  that  we  are  set  to  do  the  will  of 

[5]  Christ  in  seeking  your  salvation.  Our 
message  is  from  God.  As  at  creation  he 
called  light  into  being,  so  has  he  caused 
his  spiritual  light,  the  knowledge  of  his 
saving  grace  through  Christ,  to  spring  up 
in  our  hearts,  not  that  we  might  keep  and 
enjoy  it  for  ourselves,  but  that  we  should 
convey  to  others  this  knowledge  of  God, 
this  heavenly  light  which  shines  with 
undimmed  splendor  in   the  countenance 

[6]   of  the  Lord. 

But  the  labor  of  spreading  the  glori- 
ous gospel  is  limited  and  hindered  by  a 
frail  body,  so  that  it  should  be  all  the 
more  evident  that  it  is  God's  power  and 

[7]  not  mine  which  explains  my  success.  I 
am  subject  to  every  kind  of  hindrance 
and  discouragement;  I  am,  as  it  were, 
repeating  the  death  of  Christ  in  my  own 
experience,  in  order  that  I  may  also 
repeat  his  glorious  victory  over  the  suf- 
[8-11]  ferings  and  perils  of  death.  And  thus  in 
undergoing  such  labors  and  hardships,  I 
am  all  the  while  exposed  to  death,  while 
the  deliverance  that  Jesus  gives  me  con- 
116 


Corinthians   II  [Chap.  4. 

stantly  contributes  to  your  spiritual  bene- 
fit. But,  despite  my  weakness  and  [12] 
suffering,  I  am  sustained  by  faith  in  the 
unseen  Saviour  ;  my  work  proceeds  in 
the  confidence  that  we  all  together  shall 
share  in  the  glorified  life  of  Christ  in 
heaven.  All  my  sufferings  I  have  cheer-  [13.14] 
fully  endured,  in  order  that  I  might  in- 
crease your  Christian  zeal,  so  that  the  sav- 
ing benefits  of  God's  mercy  may  be,  by 
our  united  efforts,  the  more  widely  ex- 
tended, and  a  fuller  chorus  of  praise, 
increased  by  many  voices,  may  rise  to 
God  in  gratitude  for  his  salvation.  [15] 

With  such  encouragements  I  am  not 
disheartened  ;  although  the  body  is 
perishing,  the  spirit  is  sustained  by  fresh 
strength.  The  sufferings  which  I  am  [16] 
now  enduring  are  trifling  when  weighed 
over  against  their  reward  in  the  abiding 
glory  of  the  life  to  come;  meanwhile  I 
fix  my  view  not  upon  the  visible,  but 
upon  the  invisible  world,  for  the  visible 
world  is  destined  to  pass  away,  but  the 
invisible  is  imperishable.  [17,18] 


117 


Chap.  5.]  The  Epistles  of  Paul 


Chapter    V 

I  AM  certain  that  even  if  I  should  not 
live  till  the  Lord  comes  and  my  perish- 
able body  should  be  destroyed  by  death, 
God  will  provide  me  in  the  life  to  come 
with  a  permanent  and  imperishable  resur- 

[i]  rection  body.  For  while  we  dwell  in 
this  present  earthly  body,  as  in  a  de- 
structible tent,  we  are  conscious  of  our 
imperfection,  and  we  sigh  and  yearn  for 
that  transformation  which  awaits  us  when 

[2]  the  glorified  body  shall  be  given  us, 
cherishing  as  we  do  the  confidence  that 
when  Christ  comes,  we  shall  meet  him, 
not  as  disembodied  spirits,  but  in  posses= 

[3I  sion  of  bodies.  For  we  who  are  living  in 
the  body  do,  indeed,  shrink  from  death ; 
we  naturally  dread  the  process  of  dissolu- 
tion and  should  prefer  to  live  till  the  pa- 

[4I  rousia,  and  to  be  transformed  alive.  Now 
God  has  by  his  Spirit  wrought  in  us  the 
assurance  that  the  perishable  body  shall 
be  transformed  and  glorified  in  the  resur- 

[5]  rection  life.  In  all  our  afflictions  we  are 
sustained  by  the  thought  that,  so  long  as 
118 


Corinthians   II  [Chap.  5. 

we  are  living  this  perishable  life  in  the 
flesh,  we  are  only  waiting  to  enter  upon 
the  greater  blessedness  of  the  heavenly 
world  (for  in  this  life  we  live  in  the  anti- 
cipation rather  than  in  the  possession  of 
the  vision  of  the  glorified  Christ) ;  we 
are,  I  say,  cheered  by  the  prospect  of 
that  coming  glory,  and  are  ready  at  any 
time  to  die,  and  thus  to  enter  into  the  im- 
mediate presence  of  Christ.  Since  we  are  [6  8] 
thus  as  ready  to  die  as  to  live,  it  is  our 
one  ambition  to  make  ourselves  accept- 
able to  Christ,  whether  we  be  among  the 
dead  or  the  living  at  his  coming.  For  [9] 
whether  at  that  event  we  be  living  or 
dead,  we  must  all  be  judged  by  Christ 
and  receive  from  him  the  reward  corre- 
sponding to  what  we  have  done  in  our 
earthly  life.  [10] 

Since  we  thus  recognize  the  awe  which 
is  due  to  Christ  as  judge,  we  seek  to  in- 
duce men  to  prepare  for  the  judgment; 
whether  we  do  this  with  any  admixture 
of  human  motives,  God  knows,  and  on 
this  question  I  hope  that  your  own  moral 
judgment  will  not  hesitate  to  give  a  favor- 
able verdict.  I  am  not  resuming  the  [n] 
practice  of  self-praise  (which  my  critics 
119 


Chap.  5.]  The  Epistles  of  Paul 

impute  to  me),  but  am  supplying  you  a 
basis  on  which  you  may  defend  me  and 
reply  to  the  aspersions  of  my  hypocritical 
opponents  who  base  their  claims  upon 
external  advantages  rather  than  spiritual 

[12]  endowments.  For  whether  our  zeal  is 
madness  (as  they  say),  or  springs  from 
sound  understanding,  in  any  case,  it  is 
directed  to  the  honor  of  God  and  to  your 

[13]  salvation.  For  the  sense  of  Christ's  great 
love  for  men  has  been  the  compelling 
motive  of  my  service  ever  since  I  reached 
the  conclusion  that  in  Christ's  saving 
death  the  moral  transformation  of  all, 
which  I  may  call  death  to  sin,  was  in- 
cluded, and  that  his  saving  death  had  this 
for  its  meaning  and  purpose ;  namely, 
that  they  who  are  quickened  into  a  holy 
life  in  him  should  not  live  selfishly,  but 
should  give  themselves  up  to  his  service 
[14.15]  who  died  and  rose  to  save  them.  Since 
it  is  thus  the  holy  and  unselfish  life  which 
is  essential,  I  attach  no  importance  to 
what  is  outward  and  incidental  in  the 
life  of  men ;  not  even  in  the  case  of 
Christ  do  his  earthly,  outward  appear- 
ance and  relations  constitute  for  me,  as 
formerly,  his  chief  significance;  I  now 
120 


Corinthians   II  [Chap.  5. 

know  him  according  to  his  higher,  spirit- 
ual   nature     as    the    risen    and    glorified 
Redeemer.     If,  then,  one  knows   Christ   [16] 
in  this  living,  spiritual  fellowship,  it  will 
follow  that  he  has  a  new  and  higher  point 
of  view  from  which    the  world    and    life 
will  be  regarded.     This    new  world    has   [17] 
been  opened  to  us  through  the  grace  of 
God,    who    in   the    death    of  Christ   has 
abolished     the     discord     which     existed 
between   himself  and    us    and    has  com- 
missioned   me  to  proclaim  its  abolition.    [iS] 
And  this  is  the  burden  of  our  message: 
It  was  God,  who  in  the  saving  work  of 
Christ   restored    the    broken    fellowship 
between  mankind  and  himself,  proclaim- 
ing full  and  free  forgiveness  and  making 
us  the  messengers  of  his  saving  mercy.    [19] 
Accordingly,  we  herald  in  Christ's  name 
the    gospel    which    God    has   bidden    us 
speak ;   we  beg  you  to  accept  the  prof- 
fered salvation,  and  thus  fulfil  the  purpose 
of  Christ's  death  on  your  behalf     For  it   l^o] 
was  for  our  salvation  that  God  subjected 
the   sinless   Christ  to   the  experience   of 
death,  the  lot  of  sinners,  that  we  might 
be    forgiven     and     accepted    with    God 
through  his  saving  work.  [21] 

121 


Chap.  6.]  The   Epistles  of  Paul 


Chapter   VI 

And  since  we  are  joint  laborers  with 
Christ,  we  exhort  you  not  to  frustrate 
the  work  of  God's  grace  in  your  hearts 

[i]  by  an  unchristian  life.  For  God  has 
warned  us  in  Scripture  that  the  present 
is  the  time  for  receiving  his  gracious  sal- 

[2]  vation.  Avoid  all  conduct  which  might 
bring  criticism    and    reproach    upon  my 

[3]  work  among  you.  My  work  bears  its 
own  testimony  to  my  sincerity  and  zeal 
through  the  sufferings  and  toils  which  I 

[4]  endured,  through  the  purity,  consecra- 
tion, and  gentleness  of  my  life,  and 
through  the  abundant  gift  of  divine 
inspiration  and  strength  which  was  given 
me,  which  armed  me  for  attack  and  de- 
fence against  the  evils  by  which  I  was 
[5-7]   surrounded.     Whether    I    was    esteemed 

[8]  or  defamed,  my  work  commended  itself; 
though  regarded  as  dishonest,  I  was  true ; 
though  treated  as  obscure,  I  was  recog- 
nized for  my  work's  sake ;  though  at 
the  point  of  death  from  danger  and 
hardship,  God  preserved  my  life ;  though 


Corinthians   II  [Chap.  6. 

severely  disciplined  by  suffering,  I  did 
not  sink  under  it;  though  grieved,  I  re- 
joiced; though  poor  and  homeless,  I 
enriched  many  lives  from  my  store  of 
spiritual   treasures.  [9-10] 

I  am  speaking  to  you  Corinthians  with 
the  utmost  frankness  and  confidence ; 
my  heart  is  full  of  love  for  you.  If  there  [n] 
is  any  lack  of  love  between  us,  it  is  on 
your  side,  not  on  mine.  Now,  in  return  [12] 
for  my  affection  (I  am  speaking  to  you 
as  a  father  speaks  to  his  children),  open 
your  hearts  in  love  to  me.  [13] 

Avoid  alliances  with  unconverted 
heathen  which  would  compromise  the 
difference  between  purity  and  corrup- 
tion, Christ  and  Satan,  faith  and  unbelief,  [14,15] 
God's  temple  and  idol  worship ;  for  we 
Christians  are  a  spiritual  sanctuary  of 
God ;  to  us  apply  the  words  of  Scripture 
which  speak  of  those  with  whom  God 
dwells  and  who  are  his  special  possession, 
sanctified,  purified,  and  fitted  for  loving 
obedience  and  fellowship  with  him.  [16-18] 
Since  we  have  such  assurances  of  God's 
favor,  let  us  purify  ourselves  from  every 
pollution,  whether  of  body  or  of  spirit, 
and,  incited  thereto  by  a  sense  of  God's 
123 


Chap.  7.]  The  Epistles  of  Paul 

holy   requirements,  bring   our   Christian 
[vii.  i]   character  to  its  full  perfection. 


Chapter    VII 

Make    room   for  me   in    your  hearts ; 

[2]  when  I  was  among  you  I  injured  no  one. 
And  this  I  say  not  to  taunt  you  for  your 
lack  of  love  to  me,  but,  as  I  have  said  be- 
fore,  because   of  a   love  for  you   which 

[3]  shall  not  fail  whether  I  live  or  die.  I 
use  no  restraint  with  you  ;  I  am  proud  of 

[4]  you ;   my  joy  outweighs  all  my  suffering. 

For  when    I  arrived    in    Macedonia   I 

was  oppressed  with  trials  and  hardships, 

[5]  both  from  without  and  from  within.  But 
God,  who  comforts  those  who  are  bowed 
down  with  grief,  granted  me  the  consola- 

[6]  tion  of  meeting  Titus.  Not  only  did  his 
presence  cheer  me,  but  especially  did 
the  comfort  which  he  had  derived  from 
his  visit  among  you,  and  the  report 
which  he  gave  of  your  sorrow  for  your 
faults  and  your  eager  desire  to  see  me, 
soothe   my  spirit;   when   I  received  this 

[7]  news,  my  joy  was  all  the  greater.  For- 
merly I  regretted  saddening  you  by  the 
124 


Corinthians  II  [Chap.  7 

severity  of  my  earlier  letter  (for  I  know 
that  it  pained  you  for  a  time),  but  now  I 
am  glad  that  I  rebuked  you  as  I  did,  not, 
indeed,  because  my  letter    grieved  you, 
but  because  it  led   you  to  a  sincere   re- 
pentance  in    the   sight  of  God,   proving 
that  my  course  issued  not  in  injury,  but 
in  blessing  to  you.     For  the  effect  of  a  [8,  9] 
sincere  grief  for  sin  in  the  sight  of  God 
is  a  penitence  which  leads  to  the  attain- 
ment of  salvation  with  its  eternal  satisfac- 
tion ;   while    a  mere   selfish    grief  which 
regrets  only  the  reproof,  but  not  the  sin 
itself,   tends   only  to   moral   ruin.     Con-   [10] 
sider  the  effects   of  this   true  sorrow   in 
yourselves,  what  efforts  to  make  amends 
for  the  offence,   yes,  what  eagerness  to 
clear  yourselves  from  blame,  what  vexa- 
tion at  the  disgrace,  what  fear  of  my  dis- 
pleasure, what  desire   for   my   approval, 
what  readiness  to  discipline  the  offender, 
what  a  punishment  of  him  !     You  have 
fully  cleared  yourselves  from  the  guilt  of 
sharing    or    condoning   this   offence.      I   [h] 
wrote  thus  severely  to  you  not  so  much 
to  punish   the   wrong-doer  or  to  avenge 
him  who  suffered  the  wrong,  as  that  I 
might  evoke  into  clear  expression,  before 
125 


Chap.  8.]  The  Epistles  of  Paul 

God,    that    zealous    interest    which    you 

[12]  cherish  towards  me.  Since  this  object 
has  been  attained,  I  am  content ;  the  joy 
which  Titus  derived  from  his  presence 
with  you  added  greatly  to  my  own  con- 
solation, for  he  found  great  comfort  in 

[13]  your  company.  For  all  the  commenda- 
tions of  you  which  I  had  expressed  to 
him  were    confirmed   by    his    knowledge 

[14]  of  you.  And  now,  since  his  visit,  he 
loves  you  even  more  than  before,  as  he 
recalls  your  readiness  to  obey  our  coun- 
sel and  your  eager  and   anxious  zeal  to 

[15]  do  your  whole  duty.  I  am  glad  that  in 
every  respect  you  sustain  my  confidence 

[16]   in  you. 


Chapter   VIII 

Now  I  want  you  to  know  how  gra- 
ciously God  has  wrought  upon  the 
churches  of  Macedonia  in  quickening 
them,  in  the  midst  of  their  poverty  and 
distress,  to  attest  their  Christian  zeal  by 
[1,2]  abundant  generosity.  For  to  the  limit  of 
their  ability,  yes,  and  beyond  it,  did  they 
voluntarily  give,  even  urging  us  to  grant 
126 


Corinthians   II  [Chap.  8. 

them  the  privilege  of  sharing  in  the  con- 
tribution for  their  needy  fellow-Christians, 
and  their  giving  quite  surpassed  my  ex- 
pectations, since  they  made  not  only 
contributions  of  money,  but  surrendered 
themselves,  in  obedience  to  God's  will,  to 
Christ's  authority,  and  to  my  guidance.  [3-5] 
This  success  of  the  collections  in  Mace- 
donia led  me  to  entreat  Titus  to  return 
to  Corinth  and  complete  the  work  of 
charity  which  had  been  begun  among 
you  on  his  former  visit.  And  I  hope  [6] 
your  liberality  will  prove  equal  to  the 
other  Christian  virtues  which  you  have 
shown  yourselves  to  possess.  I  do  not  [7] 
command  you  to  contribute  ;  I  only  desire 
by  holding  up  before  you  the  example  of 
others,  to  test  the  genuineness  of  your 
Christian  love.  Consider  the  example  [8] 
of  Christ's  self-denying  love  ;  although  In 
possession  of  divine  glory  and  blessed- 
ness, he  renounced  these  In  order  by  his 
renunciation  to  bless  you  with  the  fulness 
of  his  salvation.  I  give  you  my  advice  [9] 
In  the  matter;  and  this  advice.  Instead  of 
command,  is  wholesome  for  you  and 
sufficient  to  enlist  your  co-operation,  since 
you  had,  a  year  ago,  anticipated  all  others 
127 


Chap.  8.]  The  Epistles  of  Paul 

in  beginning  to  make  the  collection,  and, 
[lo]   indeed,  were  the  first  to  propose  it.     Now 
complete  the  work,  that  you   may  show 
yourselves  as  ready  to  carry  the  collection 
[ii]   into  effect  as  you  were  ready  to  plan  it. 
For  if  you  have  the  willingness  to  give, 
God  measures  his  approval  of  your  con- 
tributions by  your  ability  and  does  not 
[12]    require  you  to  go  beyond  it.      I  am  not 
proposing  this  collection  to  relieve  others 
at  the  cost  of  distress  to  you;   burdens 
must  be  equalized  ;  as  you  are  generously 
supplying  the  need  of  others  now,  so,  at 
another  time,  your  need  may  be  equally 
relieved  by  others,  so  that  the  principle 
of  equity  may  obtain  and  —  as  when  the 
Israelites  gathered  manna  —  each  person 
may  have  neither  more  nor  less  than  he 
[13-15]   needs. 

I  give  thanks  to  God  who  has  inspired 
the  heart  of  Titus  with  the  same  earnest- 
ness in  making  this  contribution  which  I 
myself  feel;  he  did,  indeed,  receive  a 
summons  from  me  to  go  to  Corinth,  but 
it  was  not  needful,  for  of  his  own  free  will 
[16,17]  he  determined  to  visit  you.  And  with 
him  I  have  sent  the  Christian  brother 
whose    labors    in    preaching    the    gospel 


Corinthians   II  [Chap.  8. 

render  him  worthy  of  all  confidence ;  [i8] 
who,  moreover,  has  been  designated  by 
the  churches  of  Macedonia  to  accompany 
me  to  Jerusalem  when  I  bear  this  gift, 
with  whose  collection  I  am  charged,  that 
Christ  might  be  honored  and  the  burden 
of  my  responsibility  lightened.  For  I  am  [19] 
careful  to  guard  myself  from  all  suspicion 
to  which  my  administration  of  this  bene- 
faction may  expose  me,  in  my  eager 
regard  for  what  is  right,  not  only  in  God's 
sight,  but  in  the  estimate  of  men.  With  [-0^21] 
Titus  and  the  brother  just  named  I  have 
sent  a  fellow-Christian  whom  we  have  put 
to  the  proof  by  many  trials,  and  who  is 
now  even  more  zealous  than  ever  for  the 
work  among  you  from  the  full  trust  which 
he  has  in  you.  If  inquiry  be  made  about  [22] 
Titus,  commend  him  as  my  associate  and 
fellow-laborer  on  your  behalf;  as  for  the 
brethren  who  accompany  him,  they  are 
the  delegates  of  the  churches  and  an  honor 
to  Christ.  Give  to  them  and  to  the  [23] 
churches  which  have  sent  them  the 
proof  of  your  Christian  love  and  show 
how  well-founded  is  my  praise  of  your 
generosity.  [24] 


129 


Chap.  9-]  The  Epistles  of  Paul 


Chapter  IX 

It  is  needless  for  me  to  write  you 
about  the  collection  in  question,  for  the 
willingness  of  you  Achaians,  during  the 
year  past,  to  participate  in  it  has  been 
well  known  and  has  been  an  occasion  of 
my  praising  you  to  the  Macedonian  Chris- 
tians, upon  most  of  whom  your  readiness 
[1,2]  has  operated  as  a  strong  incentive.  Now 
I  have  sent  to  you  Titus  and  his  two 
companions,  in  order  to  prove  that  my 
praise  of  you  was  not  an  empty  boast  with 
respect   to    the   readiness  which    I   have 

[3]  claimed  for  you.  I  was  anxious  to  test 
and  justify  this  claim  lest,  perhaps,  when 
I  come  to  visit  you,  Macedonians  who 
may  accompany  me  should  find  that  you 
are  not  ready,  and  thus  shame  should  fall 
upon  me  (not  to  speak  of  your  disgrace) 
by  the  failure  of  the  claim  which  I  had 

[4]  made  respecting  your  readiness.  There- 
fore I  thought  it  needful  that  these  breth- 
ren should  visit  you  before  my  coming  and 
arrange  for  the  completion  of  the  bounty 
130 


Corinthians   II  [Chap.  9. 

which  you  promised  to  have  ready  so  that 
it  might  be  Hberal  and  not  scanty.  [5] 

Remember,    he    who    scatters     but    a 
little    seed    reaps    but   a   small    harvest, 
while  he  who  largely  distributes  blessing 
reaps  a  rich  reward  of  blessing.     In  this   [6] 
matter  let  each  man  give  freely  and  spon- 
taneously;  not  reluctantly  or  as  if  from 
compulsion,  for,  as  the  Scripture  says,  it 
is  the  willing  giver  w^hom  God  approves.    [7] 
And   God    is   able   to  furnish  you  abun- 
dantly with  all  earthly  goods,  so  that  all 
your  own   wants   may    be    supplied   and 
you    may    give    of  your    abundance    to 
every  worthy  cause,  and  thus  may  realize   [8] 
the    blessedness   which   the   Psalmist  as- 
cribes to  the  generous,  beneficent  man.   [9] 
Now     God,     who     supplies    you     with 
the  good   seed  for  sowing  out  of  which 
a   harvest    of   blessing    shall    grow,    will 
richly    increase    your   means    of    benefi- 
cence and   multiply  the   fruitage  of  your 
goodness  by  means  of  your  enrichment  [10] 
with  all  earthly  goods  by  the  free  giving 
of  which  you  will  call  forth  thanksgivings 
to  God  from  those  to  w^hom  I  bear  your 
bounty.     For    the    benefit   flowing  from   [h] 
your    generosity    is    not   simply    that   it 
131 


Chap.  10.]  The  Epistles  of  Paul 

supplies  the  necessities  of  your  fellow- 
Christians,  but  that  it  evokes  from  them 

[12]  praise  and  gratitude  to  God,  inasmuch  as 
they  praise  God  for  the  proof  which  your 
generosity  gives  of  your  obedience  to 
the  gospel  and  for  the  sincerity  of  your 

[13]  fellowship  with  them  and  with  others, 
while  they,  too,  with  prayer  long  with 
grateful  love  for  your  fellowship  because 
they   see  God's   grace   so  manifested   in 

[14]  your  life.  God  be  praised  for  the  inde- 
scribable  gift  of  his   grace  to  us  in  the 

[15]   blessings  of  salvation  through  Christ. 


Chapter  X 

Now  as  for  myself,  I  earnestly  entreat 
you  by  the  gentle  and  forgiving  love  of 
Christ  which  I  wish  to  imitate  (I,  who,  my 
enemies  say,  am  very  humble  when  pres- 
ent among  you  and  courageous  only 
when  absent)  —  I  pray  that,  when  I 
next  visit  you,  I  may  have  no  occasion 
to  treat  any  of  you  with  that  boldness 
which  I  am  conscious  of  the  right  to  use 
in  the  name  of  Christ,  and  which  I  may 
have  to  exercise  towards  certain  persons 
132 


Corinthians   II  [Chap.  lo. 

who  charge   me  with   inconsistency  and 
timidity.     For  though  we  are  still  Hving   [i.  2] 
the  natural   life,   the   sinful   impulses    of 
unrenewed    human    nature    are    not   the 
powers   by  which  our  campaign  against 
evil  is  carried  on,  for  the  weapons  which    [3] 
we   wield    are    not    the    implements    of 
human   weakness,  but   are  such   as  God 
makes  effective  for  the  overthrow  of  the 
fortresses  of  evil ;  before  these  weapons   [4] 
all  hostile  plans  and  every  battlement  of 
human  pride   shall  fall,  and  every  rebel- 
lious thought  be  brought  into  submission 
to  Christ;   and  when  your  obedience  is   [5] 
complete,   I   am   ready   to   punish  those 
who  still  resist.     Do  you,  too,  think  that   [6] 
you  saw  in  me,  when  present  with  you, 
the  appearance  of  weakness  and  coward- 
ice?    In  answer  I  unhesitatingly   affirm 
that    I    am    as    sincere    and    devoted    a 
servant  of  Christ  as  are  those  who  claim 
superiority  over  me.    For  if  I  glory  more    [7] 
than  ever  in  the  authority  which  Christ 
has  given  me  (not  for  your  destruction 
but  for  your  edification),  the  truth  will 
not  refute  my  claim,  as  if  I  were  one  who 
merely     sought    to     overawe    you    with 
empty    threats.     "For,"   say    my  oppo-   [8,9] 

^33 


Chap.  lo.]  The  Epistles  of  Paul 


nents,  "  though  he  writes  with  energy  and 
courage,  when  present  he  acts  without 
force    and    his    teaching    commands    no 

[lo]  respect."  Let  any  one  who  says  this 
rest  assured  that  what  I  write  when 
absent    I    will    bear   out   in   action  when 

[ir]  present.  For  our  courage  does  not  con- 
sist in  comparing  ourselves  with  certain 
of  our  self-satisfied  opponents;  I  leave 
it  to  them  to  exhibit  the  folly  of  such  a 

[12]  method  of  defence.  But  I,  for  my  part, 
will  make  no  boast  which  goes  beyond 
the  limits  of  the  actual  work,  including 
your  conversion,  which  God  has  enabled 

[13]  me  to  do.  For  in  caring  for  the  inter- 
ests of  your  church  I  am  not  seeking 
unduly  to  extend  the  sphere  of  my  apos- 
tolic labors,  for  in  the  preaching  of  the 

[14]  gospel  I  did  extend  my  work  to  Corinth. 
I  am  not,  I  repeat,  setting  up  claims  to 
the  results  of  others'  labors,  but  cherish 
the  hope  that,  with  the  increase  of  your 
Christian    devotion,    I    may    still    further 

[15]  expand  the  sphere  of  my  apostolic  work, 
so  as  to  carry  the  glad  tidings  to  regions 
beyond  you  and  not  to  lay  claim  (as 
some  do)  to  work  furnished  ready  to 
hand  within  the  field  of  activity  divinely 
134 


Corinthians   11  [Chap.  n. 

destined  for  another.  The  true  maxim  [i6] 
for  all  assertion  of  claims  is  this :  Not 
ostentatious  self-glorying,  but  glorying  in 
the  grace  of  God  by  which  our  labors 
are  achieved.  For  it  is  not  our  self-  [17] 
assertions,  but  God's  blessing  attending 
our  work  and  making  it  successful,  that 
attests  it  as  acceptable  to  him.  [18] 


Chapter   XI 

I  HOPE  you  can  still  endure  a  little 
more  of  my  foolish  boasting,  but  I  need 
hardly  express  the  hope ;  you  are  really 
enduring  my  self-exaltation  bravely,  [i] 
This  boasting  is  not  selfish,  but  springs 
from  my  jealous  affection  for  you ;  I 
have  given  you  as  a  pure  bride  to  Christ 
and  cannot  endure  the  thought  of  your 
becoming  unfaithful  to  him.  I  am  anxious  [2] 
lest  false  and  pretentious  teachers  should 
seduce  you,  as  Satan  beguiled  Eve,  from 
your  single-minded  faithfulness  to  Christ.  [3] 
For  I  observe  that  towards  those  who 
purport  to  bring  you  quite  a  different 
gospel  from  that  which  I  preached  to 
you,    you    are    very   tolerant;     why    not 

135 


Chap.  II.]  The  Epistles  of  Paul 

towards  me,  for  I  venture  to  think  myself 
in  no  respect  inferior  to  your  pre-eminent 
[4. 5]  apostles.  Yes,  though  I  am,  as  they  say, 
untrained  in  the  art  of  speech,  yet  I  am 
not  wanting  in  the  knowledge  of  divine 
truth  which  I    have  amply  shown  to  all 

[6]  in  my  work  among  you.  Or,  perhaps  I 
forfeited  my  claim  to  be  an  apostle  by 
renouncing  my  right  to  support  in  order 

[7]  to  teach  you  gratuitously.  This  is  what 
I  did ;  I  took  more  than  their  due  for  my 
support  from  other  churches  in  order  that 
I   might   render   service    to  you  without 

[8]  compensation.  And  during  my  stay  with 
you,  though  I  was  in  need,  I  asked  no 
gift  from  any  one,  for  my  lack  was  sup- 
plied by  the  contribution  which  the 
Macedonian  churches  sent  to  my  aid  by 
the  hands  of  the  brethren  whom  you 
know,  and  I  thus  maintained  myself  with- 
out gifts   from  you,  and  will  continue  to 

[9]  do  so.  I  solemnly  assure  you  that  I  shall 
permit  no  one  in  Achaia  to  deprive  me 
of  the  claim    that  I    preach    the  gospel 

[10]  without  compensation.  Why?  Is  it  be- 
cause I  disdain  the  gifts  which  your  love 

[11]  would  prompt?  No;  but  because  I  will 
persist  in  the  effort  to  deprive  my  oppo- 
136 


Corinthians   II  [Chap.  n. 

nents  of   the  opportunity  to  charge    me 
with  selfishness ;   this  I  do  in  order  that 
in  the  matter  of  unselfishness  on  which 
they  plume  themselves,  I  may  show  that 
they  are  on  no  higher  plane  than  I.    They   [12] 
are  hypocritical  self-seekers,  wearing,  for 
concealment,  the  garb  of  apostles.     And   [13] 
such  an  effort  to  conceal  their  true  char- 
acter   is    quite    natural    for    them,    since 
Satan,  their  real  master,  puts  on,  in  his 
temptations  of  men,  the  guise  of  a  pure 
angel.     It  is  not  strange,   therefore,  that   [14] 
his  servants  should    pretend    to   be  pro- 
moting  the    cause  of  truth ;    their   final 
fate  shall  be  appropriate  to  their  action.      [15] 

I  repeat:   Do  not  think  me  a  fool;   but 
if  you  do  think  me  such,  yet  bear  with 
me  a  little  in  my  folly,  that  I  too,  like  my 
opponents,  may  boast  a  little.     To    this   [16] 
boastful  speech  I  feel  impelled  not  by  the 
higher  impulse  of  Christ's  inspiration,  but 
by  the   necessity  of  self-defence.     Since   [17] 
others  arc  so  forcibly  urging  their  claims 
upon    }'ou,    1    am    not    at    liberty   to    be 
wholly  silent    concerning   my  own.     For  [iS] 
you  Corinthians,  being  so  very  wise  }'our- 
selves,    have    a    wonderful    tolerance    for 
fools.     I  observe  that  you  are  even  capa-  [19I 
137 


Chap.  IT.]  The  Epistles  of  Paul 

ble  of  bearing  with  people  who  only 
insult    and     injure    you    in    their    proud 

[20]  superiority.  I  freely  admit  that  for  such 
treatment  of  you  I  was  (to  use ///^/r  word) 
too  weak.  Yet — resuming  my  foolish 
boasting  —  I  venture   to  say  that  I   can 

[21]  match  any  of  their  claims.  If  they  pride 
themselves  upon  their  descent  from  the 
chosen    people,    I    can    make    the    same 

[22]  claim.  If  they  refer  to  their  services  for 
Christ,  I  (foolish  as  I  feel  in  making 
such  comparisons)  dare  claim  to  surpass 
them.     What  sufferings  in  Christ's  cause 

[23]  have  they  endured  to  compare  with  mine? 
Hear  the  story  of  the  punishments,  the 
perils,  the  privations,  the  toils,  the  hard- 
ships which  I  have  endured  for  Christ's 
[24-27]  sake,  and  judge.  And  add  to  these  the 
burdens  of  anxiety  which  press  upon  me 

[28]  in  my  concern  for  all  the  churches.  By 
sympathy  I  enter  into  the  life  of  my  con- 
verts;  I  realize  the  doubts  of  the  waver- 
ing   and    am   grieved    at    the  fall  of  the 

[29]  tempted.  Thus  if  in  self-defence  I  must 
boast,  I  will  appeal,  in  support  of  the 
claims  of  my  apostleship,  to   my  suffer- 

[30]   ings  and  hardships.     God  is  my  witness 

[31]  that  I  speak  with  sincerity  and  truth.  At 
138 


Corinthians   II  [Chap.  12. 

the  very  beginning  of  my  Christian  hfe 
the  Arabian  viceroy  at  Damascus  tried  to 
capture  me,  but  I  was  let  down  in  a 
basket  outside  the  wall  and  thus  evaded 
him.  [32,331 


Chapter  XII 

It  is  necessity  rather  than  expediency 
which    impels    me    thus     to    defend    my 
apostleship ;    but  no   more  of  it.     I   will 
appeal  to  my  experiences  as  a  recipient 
of  divine  revelation.     Fourteen  years  ago   [i] 
I  was  the  subject  of  an  incomprehensible 
ecstasy,   in    which    truths    too    great   for 
human  language  were    imparted    to  me.   [2-4] 
I  will  base  my  boast  on  such  experiences, 
in  which  I  was  but  the  dependent,  passive 
instrument  of  the  Lord.     But  if  I  should   [5] 
urge   my  claims,  I  should  not  therefore 
be  guilty  of  vanity,  for  my  claims  would 
be  true ;    but   I    refrain   from   such  self- 
defence  lest  any  be  led  to  form  a  higher 
opinion  of  me  than  my  words  and  deeds 
seem  to  warrant.     And  lest  I  should  be   [6] 
rendered  proud  by  my  extraordinary  ec- 
static experiences,  a  painful  bodily  infirm- 

139 


Chap.  12.]  The  Epistles  of  Paul 

[7]  ity  was  inflicted  upon  me.  Earnestly 
did  I  pray  for  release  from  the  infliction, 
but  the  Lord's  answer  was  :  "  It  is  enough 
for  thee  that  thou  hast  my  grace ;  my 
power  makes  itself  felt  when  there  is  no 
other  support"  Therefore  it  is  in  such 
sufl"ering  and  helplessness  that  I  exult, 
because  then  I  am  most  clearly  con- 
[8,9]  scious  of  Christ's  help.  It  is  in  such 
moments  of  utter  dependence  that  the 
divine    strength    most   sustains    me    and 

[10]    makes    my   service    effective. 

If  my  folly  in  self-defence  still  continues, 
it  is  your  fault,  for  you  knew  my  work  and 
ought  to  have  appreciated  it ;  for,  though 
I  make  no  claims,  I  think  I  may  claim 

[11]  equality  with  your  super-eminent  apostles. 
For  that  I  am  a  genuine  apostle  my 
labors   and    behavior  among   you   ought 

[12]  to  show.  For  what  injustice  did  you 
receive  at  my  hands  except  this,  that  I 
asked  no  support  from  you?    I  hope  you 

[13]   can  overlook  this  fault. 

I  am  hoping  to  visit  you  a  third  time, 
and  I  shall  continue,  as  before,  to  sup- 
port myself;  for  it  is  not  your  possessions 
but  your  hearts  that  I  want;  you  are  my 
children,  and  children  do  not  treasure  up 
140 


Corinthians  II  [Chap.  12. 

wealth  for  their  parents,  but  parents  for 
their  children.     I  will  gladly  give  my  all  [14] 
for  you.     Am  I  to  find  that  the  greater 
my  affection  is  for  you,  the  less  is  yours 
in  return?     But   some  one  may  suggest   Us] 
that  though  I  did   not   receive  personal 
support  from  you,  I  shrewdly  managed 
to    obtain    your    money   through    those 
whom  I  sent  to  you.     Is  this  insinuation  [^^J 
true?     Did    Titus    or    any    of   my   other 
messengers    defraud    you    in    any   way? 
Did  not  we  pursue  the  same    course  of 
unselfish    service?  [17,18] 

Do  not  suppose  that  for  this  long  time 
I  have  been  arguing  my  case  before  you 
as    if  you    were    my  judges.     No !     As 
Christ's  minister,  God  alone  is  my  judge. 
But   I   do   seek  the   upbuilding  of  your 
Christian  life.     I  am  anxious  lest,  when   [^9] 
I  visit  you,   you  will  not  be   in   such   a 
state  as  I  could  wish  and  I  shall  have  to 
be  severe  in  consequence ;  anxious,  I  say, 
lest  I  shall  find  Corinth  a  scene  of  fac- 
tion,   calumny,  and    disorder,    and    shall  [20] 
be   humiliated   by  finding  that  my  labor 
was  misspent,  and   shall  have   to   mourn 
over  the  impenitence  of  those  who  have 
fallen  into  sins  of  gross  sensuality.  [21] 

141 


Chap.  13.]  The  Epistles  of  Paul 


Chapter   XIII 

I  SHALL  visit  you  a  third  time  and  thus 
I  shall  have  concerning  you  a  threefold 
testimony  such  as  the  law  requires  to  es- 

[i]  tablish  a  case.  As  I  have  repeatedly 
assured  you,  there  will  be  no  sparing  of 
severity  this  time   in   the   case   of  those 

[2]  who  persist  in  sin.  You  challenge  me 
to  prove  that  I  am  a  true  messenger  of 
Christ;  you  should  find  proof  enough 
in  your  own  experience  of  my  work, 
for    through     me     Christ    has    wrought 

[3]  wonders  in  your  spiritual  life.  For 
though  like  a  helpless  man  he  submitted 
to  death  on  the  cross,  in  the  strength  of 
God  he  still  lives  and  works;  in  like  man- 
ner I  have  shown  the  *'  weakness "  of 
humble  service  and  pitying  love  towards 
you,   but    I    will    show    his    holy  energy 

[4]  when  I  come  to  deal  with  you.  Do  not 
always  be  examining  me;  examine  your- 
selves. Test  the  soundness  of  your  Chris- 
tian life.  Such  a  testing  will  show  that 
Christ  is  the  ruling  power  within  you, 
unless,  indeed,  you  are  only  spurious 
142 


Corinthians   II  [Chap.  13. 

Christians.       I    trust   that   you   will    find    [5] 
me  abiding  the  test  and  proving  myself  a 
genuine  apostle.      I   pray  that  you    may   [6] 
lead  a  good  life,  not  with  the  selfish  mo- 
tive of  seeing  my  career  attested,  but  that 
you  yourselves  may  be  attested  by  your 
upright   conduct,  even   though   I   should 
be  disapproved.    For  the  power  of  Christ   I?] 
is  bestowed  upon   us   for   one  end,  —  the 
effort  to  promote  a  pure  and    holy  life.    [S] 
How  glad  would  I  be  to  find  your  Chris- 
tian  conduct  so  excellent  that  I  should 
be     powerless     to    proceed    in    severity 
against  you;    your  perfection  in  such  a 
life  is  the  end  of  all  my  desires.     This  is   [9] 
the  reason  why  I  am   now  writing  these 
warnings  and  exhortations,  that  you  may 
so  reform  your   action   that  when  I  come 
I  shall  not  be  compelled  to  use  severity 
in  the  strength  of  that  authority  which 
the  Lord  has  given,  and  the  purpose  of 
which  is  encouragement  and  edification, 
not  degradation  and  punishment.  [10] 

And  now  I  take  my  leave  of  you.  Re- 
form your  faults  ;  encourage  one  another  ; 
cultivate  harmony  and  peace;  and  then 
God,  whose  gifts  are  love  and  peace,  will 
dwell  with  you.  Salute  one  another  with  [u] 
143 


Chap.  13.]  The  Epistles  of  Paul 

the    sacred   kiss    of  love.     Your    fellow- 
[12,13]   believers     greet    you.       The     favor      of 
Christ,   the   love   of   God,  and    the   com- 
munion of  the   Holy  Spirit   be  with  you 
[14]   all. 


144 


The  Epistle  to  the  Romans 


Chapter  I 

I,  Paul,  address  you  Romans  as  one 
obligated  to  the  will  of  Christ,  commis- 
sioned by  a  divine  call  and  specially  set 
apart  to  the  work  of  spreading  the  gospel 
which  God  has  given  to  man,  —  a  mes-  [i] 
sage  whose  truths  were  heralded  in  ad- 
vance by  divinely  inspired  men  in  writings 
which,  by  reason  of  their  origin  and  con- 
tents, are  sacred,  because  they  bear  wit- 
ness to  the  Messiah,  who  was,  indeed,  in 
his  earthly  manifestation,  a  descendant 
of  David,  but  who,  in  his  spiritual  and 
essential  life,  was  proven  to  be  God's  Son 
by  a  glorious  act  of  power,  even  an  act 
of  resurrection.  Such  is  the  divine  at-  [2-4] 
testation  of  Jesus,  who  has  applied  God's 
grace  to  me  and  made  me  a  messenger 
to  secure,  for  his  glory,  that  obedience 
to  him  which  springs  from  faith,  among 
the  heathen  peoples,  —  to  w^hom  you  [5] 
Christian  Romans  also  belong,  —  and  so, 
147 


Chap.  I.]  The  Epistles  of  Paul 

since  you   fall  within   the   scope   of  my 
apostolate,  I  write   you  with   salutations 
[6,7]   of  grace  and  peace. 

Let  the  first  theme  of  my  letter  be  the 
gratitude  which  I  feel  for  your  growth 
and  progress  in  the  Christian  life,  which 
is  evidenced  by  your  reputation  for  faith- 
[8]  fulness  in  the  whole  Christian  world.  I 
may  thus  speak  of  my  feeling  of  grati- 
tude, for  I  solemnly  avow  that  it  is  con- 
firmed and  illustrated  by  my  constant 
prayer  that  God  would  grant  me  the  op- 

[9,  10]  portunity  to  visit  you,  —  an  opportunity 
which  I  sought  because  of  an  eager  desire 
to  confirm  you  in  the  Christian  life,  or, 
rather,  that  both  you  and  I  might  together 
receive  new  strength  from  the  reciprocal 
influences  upon  one  another  of  the  faith 

[11,12]  which  we  both  alike  cherish.  Nor  has 
this  desire  to  visit  you  been  a  mere  desire 
with  me ;  I  have  often  formed  a  fixed 
purpose  to  carry  it  into  effect  (but  have 
thus  far  been  providentially  prevented 
from  so  doing),  —  the  end  I  had  in  view 
being  to  extend  the  work  of  the  gospel 
at  Rome  as  I  have  done  and  am  doing 
[13]  in  other  Gentile  communities.  This  pur- 
pose to  visit  you  was  thus  in  line  with 
148 


Romans  [Chap.  i. 

my  mission  to  fulfil  my  divinely  imposed 
obligation  to  the  heathen,  regardless  of 
nationality  or  condition.  Hence  ni}^  Lm] 
readiness  to  come  and  work  among  you,  [15] 
• —  a  readiness  which  I  boldly  profess,  for 
I  confidently  glory  and  trust  in  the  gospel 
as  God's  effective  means  of  saving  from 
sin  every  one  who  believes  on  Christ, 
whether  Jew  or  heathen  (though  I  do 
not  forget  the  economic  precedence  which 
has  been  providentially  accorded  the  Jew 
in  receiving  the  glad  tidings).  The  gos- 
pel, I  say,  can  save  men,  for  in  it  a  way 
is  revealed  in  which  sinful  men  may  be 
accepted  before  God  and  may  stand  in 
his  presence  approved  and  forgiven. 
Faith  is  the  condition  —  the  procuring 
cause,  on  the  human  side,  of  this  accept- 
ance—  and  also  its  result;  that  is,  the 
attainment  of  this  standing  of  acceptance 
with  God  is  a  matter  of  faith  through- 
out, as  the  Old  Testament  itself  already 
intimates.  [16, 17] 

Apart  from  faith,  it  is  God's  wrath 
(rather  than  his  righteousness)  which 
awaits  those  who,  by  the  practice  of  sin, 
prevent  the  truth  which  they  do  possess 
from  ruling  their  lives.  For  a  knowledge  [iS] 
149 


Chap.  I.]  The  Epistles  of  Paul 

of  God  is  possessed  by  men  universally. 
The  evidence  that  God  has  made  himself 
known  to  them  is  found  in  the  fact  that 
they  have  had,  in  all  periods  of  the 
world's  history,  through  reflection  upon 
the  works  of  God,  an  idea  of  divine  maj- 
esty, —  a  fact  which  renders  them  guilty 
for  the  consequences  of  a  neglect  of  that 

[19, 20]  knowledge.  It  was  because  the  heathen 
sinned  against  divinely  given  light,  and 
became  irreverent,  ungrateful,  and  wick- 
edly foolish  in  their  thoughts  of  the 
divinity,  that  the  moral  degradation  w^hich 
[21]  they  are  experiencing  came  upon  them. 
They  gave  themselves  up  to  the  follies 
and  perversions  of  idolatry,  and  degraded 
the    idea   of   God   to   the    level  of  mere 

[22,  23]  creature-life. 

In  consequence  of  this,  God  punished 
them  by  plunging  them,  through  the 
operation  of  moral  law^s,  into  that  degra- 
dation in  which  they  now^  live  and  in 
which  their  lives  are  characterized  by  the 
most  revolting  and  unnatural  vices,  in- 
stead of  by  supreme  reverence  for  God, 

[24, 25]   as  should  have  been  the  case. 

To    such   a   life,  I   say,   did   God   give 
them  over,  —  a  life  in  which  the  relations 
150 


Romans  [Chap.  2. 

of  the  sexes  were  basely  disregarded  and 
perverted,  and  the  dire  consequences  of 
such  vice  reaHzed.  And  so,  as  they  cast  L26, 27] 
out  God  from  their  mind,  he  gave  them 
in  return  an  outcast'^  mind  which  led 
into  every  namable  sin  those  men  who, 
all  the  while,  knew  God's  just  decree  that 
such  action  leads  to  moral  death,  and  yet 
were  not  only  themselves  guilty  of  it,  but 
have  reached  the  deeper  depth  of  actually 
justifying  and  approving  it.  [28-32] 


Chapter  II 

Since  the  picture  which  I  have  just 
drawn  of  the  sinfulness  of  the  heathen 
world  is  true  of  mankind  universally, 
any  one  of  you  who  condemns  the  Gen- 
tile must,  in  so  doing,  condemn  himself, 
for  he  is  guilty  of  the  same  sins.  I  say  [i] 
that  all  are  guilty  before  God  because 
it  is  certain  that  he  must  condemn  such 
conduct  as  I  have  described  (and  it  is 
universal  among  men).     Can  one  of  you   [2J 

1  By  this  clumsy  play  upon  words  I  have  attempted 
to  represent  the  paronomasia  of  the  apostle  :  ovk 
idoKL/xaaav  .  .  .  olSSki/jlov  vow,  k.  t.  \. 

Isl 


Chap.  2.]  The  Epistles  of  Paul 

who    passes  the  false  judgment  that  he 
is  free  from  the  guilt  of  such  sin  while 
yet  committing  it,  suppose  that  he  will 
[3]    be   exempt  from    God's  true  judgment? 
Or,   not  to  speak  of  judgment,  will  you 
by  such   pride   and  folly   show  that  you 
have  no   appreciation  of  God's   gracious 
treatment  which  would  lead  you  to   sal- 
vation, and  will  you  go  on  accumulating 
guilt  until  the  final  and  terrible  judgment 
[4,5]   day?  —  a  day  when  God  will  render  just 
awards  to  all  men :   eternal  life    to   those 
who    have    been    faithful     and    obedient 
to    him ;     condemnation    upon    the    fac- 
tious    and    unrighteous, — the    penalties 
of  his  wrath    upon   these,   the    blessings 
of  his  favor  upon  those,  —  awards  in  the 
administration  of  which  God  has  regard 
to  the  degree  of  light  and  privilege  which 
men    have  neglected,  so    that   a  severer 
condemnation   awaits    the    Jew  than   the 
[6-10]    Gentile.     I  said  that  God's  judgment  of 
men  would  be  a  just  one,  for  he  is  not 
partial    to    one    division    of   mankind    as 
against   another,   for    it   is  sin  which   he 
will    punish,   whether  committed   by  the 
Gentile,  who  has  but  the  light  of  nature 
and  conscience  to  guide  him,  or  by  the 

152 


Romans  [Chap.  2. 

Jew,  who  possesses  the  fuller  knowledge 
of  duty  which  the  Mosaic  law  imparts  [11.12] 
The  Jews  who  have  not  kept  the  law 
cannot  be  saved  by  its  mere  possession, 
for  it  is  not  the  knowledge  of  what  God 
requires,  but  the  performance  of  it,  which 
he  accepts.  The  Gentiles  have  just  as  [13] 
much  prospect  of  salvation  by  works  as 
the  Jews,  but  neither  can  be  saved  thus, 
for  the  moral  perceptions  of  right  and 
duty  which  the  heathen  often  exhibit 
show  that  they  have  a  moral  law  within 
them  and  are  amenable  to  the  principle : 
Doers  of  law  shall  be  justified;  and  since 
neither  Jews  nor  Gentiles  are  "  doers  " 
in  the  sense  required,  that  of  perfect 
obedience,  they  both  alike  fail  to  sustain 
the  test.  On  the  plane  of  law,  then,  [^4, 15] 
there  is  one  principle  for  all:  Justifica- 
tion for  those  only  who  fully  meet 
the  divine  requirements;  punishment  for 
such  as  do  not.  This  will  be  the  law 
of  the  future  judgment  for  all  such  as 
do  not  avail  themselves  of  the  provisions 
of  God's  grace  by  repentance  and  faith.       [16] 

What  though  you  bear  the  theocratic 
name  of  Jew,  and  rest  in   secure   confi- 
dence of  divine   favor,   and   possess   the 
153 


Chap.  2.]  The  Epistles  of  Paul 

knowledge  of  God  and  duty  which  the 
Old  Testament  furnishes,  and  regard 
yourself  as  a  spiritual  superior  among 
men?  What  does  all  this  signify  if  you 
fail  to  justify  those  claims,  and,  by  im- 
moral   life,   forfeit   the    benefits    of  your 

[17-21]  knowledge?  Do  you  not  commit  the  very 
sins  which  you  denounce,  and  so  cause 
the   heathen  to  despise    the   God  whom 

[22-24]  you  pretend  to  worship?  It  is,  indeed, 
a  fortunate  thing  to  be  a  Jew  and  to 
enjoy  the  advantages  which  God  has 
afforded  him ;  but  if  these  are  not  put  to 
the  uses  of  a  good  life  by  the  Jew,  he 
[25]  becomes  no  better  than  a  heathen.  In- 
deed, if  a  heathen  should,  with  his  feebler 
light,  do  the  deeds  which  your  law  re- 
quires, and  which  you  yourselves  fail 
to  do,  he  would  show  himself  to  be  more 
truly  God's  servant  than  you,  and  would 

[26,27]  meet  with  more  favor  at  the  judgment. 
For  it  is  not  the  practice  of  rites,  or 
the  possession  of  principles,  but  inward 
purity  of  life,  which  proves  one  to  belong 

[38, 29]   to  the  true  people  of  God. 


^54 


Romans  [Chap. 


Chapter    III 

If,  then,  Jew  and  Gentile  may  thus  ex- 
change places  in  God's  estimation,  does 
anything  remain  of  the  Jew's  boasted 
advantage?  Yes,  much  remains,  in  what- 
ever point  viewed  ;  and,  first,  his  posses- 
sion of  Old  Testament  revelation.  I  say  [i,  2] 
this  advantage  remains,  for,  even  if  the 
objection  be  made  that  many  of  the  Jews 
have  not  accepted  the  Messiah,  and  so 
have  been  false  to  this  same  Old  Testa- 
ment revelation,  yet  God's  faithful  per- 
formance of  the  promises  which  he  made 
to  his  people  is  not  thereby  precluded. 
Let  us  remember  that,  though  all  men  be 
false,  God  is  true.  It  would  seem,  then,  [3,  4] 
that  human  faithlessness  is  not  only  con- 
sistent with  God's  faithfulness,  but  rather 
exhibits  it  in  clearer  light.  Is  man,  then, 
to  blame  for  it?  Is  it  not  (looked  at 
in  a  human  way)  rather  commendable? 
No,  for  on  such  a  principle  there  could 
be  no  just  judgment  of  the  world,  since 
it  confuses  all  moral  distinctions.  If,  15'  6] 
then,    I,    by    my    falseness,    become    a 

155 


Chap.  3.]  The  Epistles  of  Paul 

means  of  eliciting  and  magnifying  the 
fidehty  and  truthfulness  of  God,  can  my 
falseness,  which  serves  so  good  an  end, 
be  regarded  as  sinful?  But  carry  the 
argument  a  step  further.  Must  not  this 
lead  to  the  principle :  Increase  falseness 
that  God  may  be  shown  to  be  true ; 
promote  disobedience  that  God's  faith- 
fulness may  more  plainly  appear ;  that  is, 
"Do  evil  that  good  may  come"?  I  am 
wickedly  charged  with  such  teaching. 
Those  who  do  maintain  such  principles 
I7. 8j  are  under  a  just  condemnation.  What, 
then,  is  the  general  conclusion  of  the 
whole  argument?  Have  we  Jews  any 
advantage  over  the  Gentiles  in  respect 
to  the  prospect  of  salvation  by  works? 
None  at  all,  for  both  classes  have  been 
proven  to  be,  by  reason  of  their  sinful- 
[9]  ness,  without  hope  of  such  salvation,  a 
conclusion  which  the  Old  Testament 
10-18]   picture  of  human  depravity  confirms. 

And  this  testimony  must  be  true  of 
the  Jews,  since  it  is  found  in  the  very 
Scriptures  which  God  gave  especially  to 
them.  All,  then,  are  guilty.  None  can 
be  saved  by  obeying  law ;  the  less  so 
because    the     law    only    intensifies    the 

156 


Romans  [Chap.  3. 

power  of  sin,  instead  of  delivering  man 

from  it.  [19,20] 

We  have  seen  that  in  the  hne  of  legal 
works  there  is  no  possibility  of  attaining 
acceptance  with  God.  But  there  is 
another  way  of  securing  it,  —  the  very 
way  which  the  Old  Testament  teaches, 
—  that  is,  by  an  act  of  trust  in  God's 
mercy  as  now  revealed  in  Christ,  and  this 
way  is  open  to  all  without  distinction  of 
race  or  privilege.  For  just  as  all  men  [21,22] 
have,  by  sin,  closed  the  path  of  salvation 
by  merit,  so  to  all  is  open  on  equal  terms 
the  way  of  a  gracious  salvation  which  is 
brought  to  man  through  that  work  of 
Christ  by  which  he  has  purchased  men's 
release  from  sin.  This  liberation  was  [23,24] 
accomplished  by  God's  so  manifesting,  in 
the  death  of  Christ,  his  holy  displeasure 
against  sin  that  he  thereby  dispelled  the 
appearance  of  being  indifferent  to  evil 
(which  was  occasioned  by  his  lenient 
treatment  of  sinners  in  pre-Christian 
times),  and  showed  that,  in  forgiving  the 
sinner  who  should  trust  in  Christ,  he  was 
not  acting  inconsistently  with  the  require- 
ments of  holiness.  Since  salvation  is  [25,26] 
secured  only  by  the  renunciation  of  all 
157 


Chap.  4.]  The  Epistles  of  Paul 

meritorious  deeds,  none  may  allege  his 
rights  or  privileges  as  constituting  a  valid 
claim  upon  God.  The  law-principle  of 
salvation    may  encourage,  but  the  faith- 

[27]  principle  shuts  out,  such  presumption. 
For  man  is  justified  by  faith,  which  in- 
volves the  renunciation  of  merit,  whether 
his  previous  obedience  to  the  require- 
ments of  the  law  have  been  more  or  less 

[28]  complete.  In  the  light  of  this  principle 
we  see  the  universality  of  Christianity. 
All  stand  on  the  same  plane  before  God ; 
none   may  claim  salvation  ;    all  may  re- 

[29]  ceive  it  on  the  same  gracious  terms. 
God's  uniform  requirement  is  faith;  he 
will   accept  all   men   on   this  one  simple 

[30]  condition.  Do  we  then  set  the  law 
(whose  efficacy  as  a  means  of  salvation 
we  deny)  and  faith  (whose  efficacy  we 
affirm)  in  opposition?  No.  The  law 
itself  confirms  the  very  principles  of  faith 

[31]   which  we  maintain. 


Chapter  IV 

In  accord   with   the  statement  that  in 
my  doctrine  of  justification  I  confirm  the 
158 


Romans  [Chap.  4. 

law,  and  as  an   illustration  of  it,  what  do 
we   find  that  our  ancestor  Abraham   at- 
tained?    Did   he  secure  any  meritorious 
claim  upon  God?     For  if  he  was  justified   [i] 
by  works  he  may  make  such  a  claim,  but 
this  supposition  is  really  out  of  the  ques- 
tion, for  (while  his  life  may  be  honorable 
before  men)  it  can  furnish  no  ground  of 
merit   before     God.       For    all    personal  [2] 
merit  even  in  his  case  is  excluded  by  the 
scriptural  statement  that  it  was  his  faith, 
not  his  works,  which  God  accepted,  and 
on  account  of  which  he  pronounced  him 
righteous.     Now   in   the  matter   of  legal   [3] 
obedience,  noi  grace  but  debt'is  the  prin- 
ciple  of  award.     But  where   there  is   no    [4] 
claim  to  perfect  obedience,  but,  instead,  a 
spirit   of  trust    in    God,    it    is    that    trust 
which  God   accepts.     This  thought  of  a   [5] 
gracious  treatment   of  man   by  God — 3. 
treatment  better  than  he  deserves —  finds 
expression    in    the    Psalm    where    David 
pronounces  the  man  happy  against  whom 
the  Lord  does  not  reckon  up  the  whole 
sum  of  his  sins,  but  graciously  hides  them 
with  his  forgiving  mercy.      In  accordance   [6-8] 
with     the     truth    that     righteousness    is 
attained,  not  in  the  line  of  works,  but  of 

159 


Chap.  4.]  The  Epistles  of  Paul 

faith,  is  not  the  blessing  of  justification 
open  to  all,  irrespective  of  circumcision? 
Yes,  for  the  Scripture,  in  narrating 
Abraham's  justification,  speaks,  not  of 
[9]  circumcision,  but  only  of  faith.  That 
justification  takes  place  without  regard 
to  circumcision  is  also  evident  from  the 
fact  that  Abraham  was   not  yet  circum- 

[10]  cised  when  he  was  justified.  Circumci- 
sion followed  faith  as  its  sign,  and  was 
therefore  secondary  and  dependent  upon 
it.  Its  chief  meaning,  therefore,  was  to 
bear  testimony  to  Abraham  as  the  man 

[11]  of  faith,  irrespective  of  circumcision. 
Hence  Abraham's  religious  significance 
is  connected  primarily  with  his  faith  and 
not  with  his  circumcision.  Hence  it  is 
not  Jews  as  such,  but  believers,  whatever 
their  nationality,  who  are  best  entitled  to 

[12]  claim  to  be  his  spiritual  sons.  For  his 
religious  pre-eminence  was  not  won  by 
legal  works,  but    rests    upon  God's  gra- 

[13]  cious  acceptance  of  his  faith.  Essentially 
the  same  must  be  true  of  all  real  followers 
of  Abraham,  for  if  they  won  their  reward 
by  works,  the  principle  of  grace  would 

[14]  be  nullified,  because  the  law  brings,  not 
righteousness,  but  wrath,  through  its 
160 


Romans  [Chap.  4. 

intensification  of  the  power  of  sin.  Its 
immediate  effect  is  therefore  directly 
against  man's  salvation,  for  when  it  ap- 
pears, transgression  and  a  consequent 
consciousness  of  sin  which  forebodes  pun- 
ishment, inevitably  follow.  Since  the  law  [15] 
makes  us  objects  of  the  divine  displeas- 
ure rather  than  subjects  of  salvation,  the 
inheritance  of  the  blessings  promised  to 
Abraham  must  be  entered  upon  by  faith, 
the  condition  which  corresponds  to  the 
grace  which  bestows  them.  Thus  it  is 
seen  how  Abraham  (of  whose  numerous 
descendants  the  Scripture  speaks)  stands 
as  the  prototype  of  all  believers  before 
God,  in  whose  boundless  power  he  so  im- 
plicitly believed.  This  faith  of  his  which  [16,17] 
remained  confident  in  the  face  of  all  hu- 
man improbability  of  its  realization  was 
what  enabled  God  to  make  Abraham  the 
spiritual  father  of  mankind,  —  this  un-  [18.19] 
wavering  confidence,  I  say,  is  what  God 
graciously  accepted  for  righteousness.  [20-22] 
Now  the  narrative  of  Abraham's  justifica- 
tion in  Genesis  has  its  chief  value  not  as 
the  history  of  an  individual,  but  because 
it  is  typical  of  all  God's  dealings  and 
illustrates  the  principles  upon  which  he 
II  161 


Chap.  5.]  The  Epistles  of  Paul 

always  proceeds.     The  narrative  contains 
the  truths  which   apply  to    us  who    are 
believers  in   Christ    as    the    divinely  ap- 
[23-25I    pointed  Mediator  of  salvation. 


Chapter    V 

The  consequences  of  justification  are, 
first,  a  sense  of  security  in  our  relations 
to  God,  which  we  have  obtained  through 
Christ,  who  has  introduced  us  into  this 
new  status  of  acceptance  with  God  ;  next, 

[i,  2]  a  joyous  hope  of  future  blessedness ; 
then,  the  ability  to  be  glad  even  when 
beset  by  trials  and  hardships,  because 
we  understand  that  these  conditions 
develop    moral    perseverance,    and    this, 

[3>  4]  well-tested  Christian  character.  More- 
over, the  reason  why  this  hope  of  future 
good  does  not  disappoint  us  is  that  the 
realization  of  God's  love  to  us  assures  us 
[5]  of  its  fulfilment.  What  is  the  guarantee 
of  this  love  and  of  the  hope  founded 
upon  it?  It  is  found  in  Christ's  giving 
himself  up  to  death  for  us  in  our  moral 
[6]  impotence,  —  an  act  of  sacrifice  which 
could  only  spring  from  a  greater  love 
162 


Romans  [Chap.  5, 

than  is  known  among  men.  Thus  the  L?] 
greatness  of  the  divine  love  is  seen  in  the 
fact  that  those  for  wliom  Christ  died  were 
not  the  obedient  and  faithful,  but  the  sin- 
ful who  were  the  objects  of  God's  holy- 
displeasure.  [S] 

If,  now,  we  know  that  the  divine  love 
went  out  thus  towards  sinners,  how  much 
easier  it  is  to  believe  that  the  beginning 
of  our  salvation  will  be  fulfilled  in  its 
completion.  For,  to  repeat  the  argu-  [9] 
ment,  if  God  began  the  work  of  our  sal- 
vation when  we  were  the  objects  of  his 
wrath  ;  if  his  love  was  great  enough  for 
that,  how  much  more  certain  is  it  that, 
now  that  we  have  been  acquitted  of  our 
guilt,  we  shall  come  to  our  complete  life 
in  Christ?  How  justly,  then,  may  we  [10] 
rejoice  in  that  divine  love  which  has 
removed  all  obstacles  to  our  acceptance 
with  God,  and  made  it  possible  for  us  to 
be  at  peace  with  him  !  [u] 

In  view  of  the  truths  which  have  been 
established,  we  may  compare  Christ, 
his  work,  and  its  result,  salvation,  with 
Adam,  his  fatal  transgression,  and  its 
consequence,  physical  death,  which  be- 
came the  portion  of  all  because  his  sin 
163 


Chap.  5.]  The  Epistles  of  Paul 

involved  as  its  result  the  sinning  of  all 
[12]  his  descendants.  I  affirm  this  relation 
between  sin  and  death  on  the  ground 
that  even  before  the  law  came  in  to  con- 
demn sin  and  to  stamp  it  as  transgres- 
sion, all  were  falling  a  prey  to  death ; 
even  those  who  lived  during  this  period 
and  had,  unlike  Adam,  no  explicit,  posi- 
tive command  which   they  could  break, 

[13,14]  continued  to  die.  [But,  before  carrying 
out  the  comparison  between  Adam  and 
his  work,  and  Christ  and  his  work,  note 
certain  dijferences.  The  grace  of  God  in 
Christ  is  more  than  a  match  for  the  sin 
which  began  with  Adam  and  spread 
itself  over  all  mankind.  Man's  condem- 
nation issued  from  ojie  trespass,  but 
God's  restoring  grace  has  more  power 
than  many  trespasses  even,  since  it  saves 
man  from  the  power  of  many.  We  may  be 
sure  of  this  because  it  is  more  easily  con- 
ceivable and  more  certain  that  those  who 
receive  God's  gift  in  Christ  will  triumph 
over  sin  than  that  all  should  have  be- 
come involved  in  death  in  consequence 

[fS-i?]  of  Adam's  trespass.]  So  then  —  as  we 
began  to  say — as  by  Adam's  sin  all 
became  involved  in  death,  by  Christ's 
164 


Romans  [Chap.  6. 

work  of  righteous  obedience  is  accept- 
ance with  God  opened  to  all,  for  the  two 
cases  are  parallel.  Christ  is  the  second 
Adam,  come  to  restore  to  God's  favor 
those  who  as  descendants  of  the  first 
Adam,  are  lost  to  it.  Now  the  Old  Tes-  [18,19] 
tament  system,  whose  saving  function  I 
deny,  had  just  the  purpose  to  bring  out 
this  indwelling  sin  into  its  greatest 
strength,  so  that  the  case  of  man  was 
rendered  even  more  hopeless  than 
before ;  but  the  grace  of  God  in  Christ 
is  able  to  overcome  even  this  power  of 
sin  when  thus  intensified  by  the  law  and 
to  bring  man  back  to  divine  favor  and 
assure  him  of  eternal  bliss.  [20,21] 


Chapter    VI 

Shall  we,  from  the  fact  that  where 
the  law  brought  out  human  sinfulness  in 
its  full  force  God's  grace  appeared  in 
even  greater  power,  —  shall  we  from  this 
fact  conclude  that  sin  is  a  good  thing, 
because  it  evokes  God's  grace?  Such  a  \} 
conclusion  is  opposed  by  the  very  nature 
of  the    Christian    life.     How    can    those 


Chap.  6.]  The  Epistles  of  Paul 

who  have  broken  off,  as  by  a  death,  all 
relation  to  the  old  sinful  life,  seek  to  jiis- 

[2]  tify  any  further  connection  with  it?  Our 
baptism  expressed  that  entrance  into 
personal  life-fellowship  with  Christ  whose 
deepest  meaning  is :  participation  in  the 
benefits  of  his  sin-atoning,  sin-destroying 

[3]  death.  This  participation  involves  an 
ethical  dying  with  Christ  on  his  cross,  — 
a  complete  breaking  off  of  relations  with 
the  old,  sinful  life, —  and  a  burial  into 
moral  death ;  that  is,  a  permanent  separa- 
tion from  the  sinful  world  in  which  we 
formerly  lived,  in  order  that  a  new  life  in 
a  new  world  of  motive  and  action  might 
be  begun,  —  a  life  as  different  from  the 
former  one  as  was  Christ's  life  after  his 

[4]  resurrection  from  what  it  was  before.  I 
may  thus  emphasize  the  fact  that  the 
negative  process  called  "  death "  and 
"  burial "  to  sin  implies  also  the  positive 
process  called  ''  resurrection  "  to  holiness, 
for  if  we  experience  that  moral  process 
which  is  the  analogue  of  Christ's  death, 
that  is,  separation  from  the  old  life,  we 
must  also  experience  its  counterpart,  the 
analogue    of    Christ's    resurrection,    that 

[5]  is,  a  renewed  and  purified  moral  life. 
166 


Romans  [Chap.  6. 

Our    old    sinful    self    has    been    put    to 
death  ;   the  body,  where  sin  so  manifested 
its   power,   has   been    subdued.     Such   a   [6] 
death  means  separation  from  sin.     And    [7] 
if  it  means  separation  from  sin  through 
union  with  Christ,  it  must  also  mean  a 
new  life  of  holiness  through  union  with 
him.     Christ  in  his   death   broke   off  all   [S] 
relations  to  sin,  never  again  to  enter  into 
them,  and  at  his  resurrection  entered  a 
life  belonging  wholly  to  God.     So  should   [9.10] 
the   Christian  consider    his    regeneration 
which  is  typified  by  his  baptism  as"  de- 
manding at  once  the  cessation  of  the  sin- 
ful life   and  the  beginning  and   continu- 
ance   of    the    holy    life.     I    exhort   you,   [u] 
therefore,   not  to   permit   sin   to   control 
your  bodies  and  their  passions  as  it  for- 
merly did,   but   to   subject   your   bodily 
powers  to  the  uses   of  righteousness  as 
the  nature   of  your   Christian  profession 
demands.     You   must  not   permit  sin  to   [12,13] 
dominate  your  lives,  and  you  need  not, 
for  you   are   not   under   the   law-system, 
which  always  tends  to  intensify  the  bond- 
age of  men  under  sin,  but  under  God's  sys- 
tem of  grace,  in  which  is  disclosed  a  way 
of  deliverance  from  sin's  guilt  and  power.   [14] 
167 


Chap.  6.]  The  Epistles  of  Paul 

From  the  fact  that  we  Christians  are 
not  under  the  Old  Testament  law,  but 
under  God's  grace  in  the  gospel,  shall  we 
conclude  that  we  are  free  to  break  the 

[15]  divine  law  by  sin?  By  no  means.  In 
refuting  such  an  inference  let  us  start 
from  the  position  that  a  man  is  the  ser- 
vant of  whatever  he  obeys.  If  a  man 
obeys  sin  he  is  sin's  servant ;  if  he  obeys 
righteousness,  then  he  is  bound  to  fulfil 

[16]  the  demands  of  righteousness.  Now  this 
latter  is  your  case.  Your  obedience  and 
service  to  sin  are  things  of  the  past. 
You  have  committed  yourselves  to  my 
teaching,  which  enforces  the  demands  of 

[17]  righteousness  upon  every  life.  When 
you  thus  broke  away  from  bondage  to 
sin,  you  entered  a  bondage  to  righteous- 
ness,   thereby   obligating    yourselves    to 

[18]  obey  its  requirements.  I  am  applying 
to  these  high  spiritual  truths  terms  de- 
rived from  human  relations  so  as  to 
make  the  contrast  between  the  character- 
istic of  the  old  life  and  that  of  the  new 
plain  to  the  most  undisccrning.  And  I 
apply  this  truth  thus:  just  as  you  used 
to  allow  your  bodily  powers  to  be  domi- 
nated by  sin,  so  you  should  now,  as 
168 


Romans  [Chap.  7. 

Christians,  make  them  the  means  of  serv- 
ing and  promoting  hoHness  of  Hfe.  For  [19] 
(to  repeat  my  distinction  between  the 
two  kinds  of  hfe)  in  your  old  Hfe  you 
were  freemen  in  respect  of  righteousness, 
and  bondmen  in  respect  of  sin ;  the 
opposite  is  now  true ;  you  are  now  free 
from  sin  and  bound  to  righteousness.  [20] 
But  looking  away  from  the  principle  to 
the  consequences  of  the  old  sinful  life, 
what  reward  did  it  bring?  Only  a  fruit- 
age of  which  you  are  ashamed,  for  all  its 
results  are  in  the  line  of  that  final  issue, 
moral  death.  But  the  opposite  of  all  this  [21] 
is  your  case  now.  Being  freemen  in 
relation  to  sin  and  bondmen  in  relation  to 
God,  you  have  holiness  and  everlasting 
life  as  your  portion.  So  diverse  are  the  [22] 
outcomes  in  the  two  cases.  The  just 
desert  of  the  former  is  death ;  the 
gracious  gift  which,  in  the  case  of  the 
latter,  God  bestows,  is  eternal  life  through 
the  merit  and  mediation  of  Christ.  [23] 


Chapter    VII 

Those  who,  like  you  Romans,  are  ac- 
quainted with  law,  will  at  once  recognize 
169 


Chap.  7.]  The  Epistles  of  Paul 

the  truth  of  the  principle  that  the  law 
ceases  to  have  dominion  over  the  man 
at  the  man's  death.  The  relation  between 
the  person  and  the    law  is  sundered  by 

[i]  death.  We  see  an  illustration  and  proof 
in  the  fact  that  when  a  husband  dies  the 
wife  is  then  free  to  marry   another  man. 

[2]  The  marriage  bond  is  dissolved  by  death. 
Previous  to  the  death  of  one  of  the  par- 
ties the  other  is  not  free  to  contract 
another   marriage  ;  to    do    so    would    be 

[3]  adultery.  In  like  manner  —  applying 
this  principle  to  spiritual  relations  —  the 
bondage  of  you  Christians  to  the  Old 
Testament  law  was  broken  by  a  dcatJi^  — 
the  moral  death  to  sin  of  one  of  the  par- 
ties (that  is,  yourselves).  You  were  under 
the  law  as  your  master,  but  are  now 
under  Christ,  just  as  the  woman  whose 
first  husband  has  died,  comes  under  the 
authority  of  another  whom   she   is  then 

[4]  free  to  marry.  Our  former  situation 
under  the  law  was  one  of  bondage  under 
a  hard  master,  sin,  with  which  the  law 
allied  itself  to  enslave  us.  But  now  we 
are  freed  from  that  master  by  a  moral 
death,  in  order  that  we  may  freely  and 
gladly  serve  our  new  master,  Christ,  not 
170 


Romans  [Chap.  7. 

from  outward  constraint,  but  from  inward 
impulse.  [5. 6] 

Does  it  follow  from  my  apparent  de- 
preciation of  the  law  that  it  is  evil?  No; 
it  is  not  itself  evil,  but  only  the  occasion 
of  developing,  by  the  reaction  which  it 
provokes  on  the  part  of  indwelling  sin, 
the  evil  in  men  into  expression.  With- 
out law  men  are  comparatively  unaware 
of  their  inherent  wickedness,  but  when 
law  comes  with  its  demands  and  ideals 
they  are  seen  to  have  utterly  failed  to 
meet  its  requirements,  and  thus  its  im- 
mediate effect  is  rather  to  conduct  them 
to  condemnation  than  to  the  holiness  of 
Hfe  which  the  law,  in  itself  considered, 
contemplates.  Sin,  not  law,  is  the  cause  [7-10] 
of  this  condemnation.  The  law  is  an  in- 
strument which  sin  uses  for  its  purpose, 
but  is  in  itself  holy.  The  moral  destruc- 
tion which  I  speak  of  is  wrought  by  sin 
which  dwells  in  the  flesh.  It  is  against 
this  overmastering  foe  that  the  good 
desires  and  aspirations  which  survive  in 
the  unregenerate  man  contend,  but  con- 
tend in  vain.  My  efforts  to  keep  the  ['i-hJ 
law  are  rendered  unavailing  by  the  power 
of  sin,  which  that  very  law  calls  out  into 
171 


Chap.  8.]  The  Epistles  of  Paul 

greater  strength.  I  am  no  more  my  true, 
my  would-be  self,  but  sin  so  rules  my 
life  that  I  am  powerless  to  realize  my 
best  desires.  Two  laws  or  forces  contend 
within  me,  —  sin,  which  allies  the  law 
with  itself,  and  my  reason ;  in  other 
words,,  the  flesh,  the  evil  propensities 
and  passions,  and  my  deeper,  truer  moral 
feelings  and  desires.  In  this  conflict  the 
evil  power  is  completely  victorious,  so 
that  I   am   rendered   a   helpless  slave  of 

[15-23]  sin.  Whence  shall  release  come?  I 
well  know  now  that  it  comes  alone  from 
Christ.  Such  is  the  inner  conflict  in  the 
life  that  aspires  after  goodness ;  such  the 
despair  to  which  it  is  driven  in  its  oft- 
baffled    strivings,    and    such    the    release 

[24,25]   which  Christ  affords. 


Chapter    VIII 

The  state  of  the  Christian  is  thus  the 
very  opposite  of  that  which  I  have  just 
described.  The  verdict  of  the  law  is  not 
out  against  him,  because  he  has  been 
delivered  from  that  condemnation  which 
the  law  pronounces,  and  from  the  sin 
1 72 


Romans  [Chap.  8. 

which  occasioned  the  condemnation,  by 
the  power  of  the  Spirit,  wliich  entered  his 
hfe  in  consequence  of  his  union  with 
Christ.  The  law  could  not  free  him  from  [i,  2] 
its  own  curse,  but  could  only  reaffirm  its 
adverse  verdict,  not  because  of  any  defect 
in  the  law,  but  because  of  the  power  of 
sin,  which  perpetually  exposed  the  man 
to  the  law's  condemnation.  But  Christ, 
whom  God  sent  into  the  world  to  share 
our  nature,  apart  from  its  sinfulness,  has 
accomplished  this  deliverance,  so  that  a 
way  is  opened  for  the  fulfilment  of  the 
law's  just  requirements.  This  result  is  [3. 4^0 
attained  by  establishing  in  man  the  inner 
dominion  of  the  Spirit,  which  overthrows 
that  of  the  flesh  and  determines  all  the 
aspirations  and  conduct  of  the  man 
toward  holy,  spiritual  life,  instead  of 
toward  the  moral  death  to  which  it  was 
formerly  tending.  Thus  the  man  is  [4-5-6] 
brought  into  real  harmony  with  God,  — 
for  only  through  the  rule  of  the  Spirit 
in  us  can  the  old  enmity  to  God  which 
sin  occasioned  be  removed.  The  pos- 
session of  Christ's  Spirit  alone  proclaims 
us  truly  his.  If  we  possess  that  Spirit,  [7-9] 
we  have  the  guarantee  of  an  imperishable 

173 


Chap.  8.]  The  Epistles  of  Paul 

life.  The  body  must  indeed  die  in  con- 
sequence of  the  curse  which  human  sin 
brings  with  it,  but  this  death  cannot 
affect   the    spirit    of  the    man    who    has 

[lo]  participated  in  Christ's  salvation.  If  we 
possess  the  life-giving  Spirit  of  God,  he 
will  grant  us  a  future  life  and  resurrec- 
tion through  the  power  of  that  indwell- 

[ii]   ing  Spirit. 

Since    the     Spirit    is    the    determining 
element   of  the  Christian  life,  we  Chris- 

[12]  tians  are  bound  to  follow  his  guidance. 
Only  that  life  which  he  inspires  is  worthy 
to  be  called  life.  The  carnal  life  is  death, 
and  the  death  of  the  carnal  impulses  is 

[13]  life.  It  is  through  following  the  im- 
pulses  of  the  Spirit  that  we  prove  our- 

[h]  selves  God's  sons.  When  we  became 
Christians  we  did  not  enter  a  servile  con- 
dition similar  to  that  in  which  we  were 
under  the  law,  but  we  entered  a  filial  re- 
lation  in  which  we  can  address  God  as 

[15]  our  Father.  And  the  inner  testimony  of 
the  Spirit  in  our  hearts  assures  and  con- 

[16]   firms  this  relation.     If  we  are  God's  chil- 
dren, then  of  course  wc  inherit  the   great 
blessings  of  his  kingdom.     This  we  do, 
however,    only   because   we    are    joined 
174 


Romans  [Chap.  8 

with  Christ  and  share  the  sufferings 
which  faithful  service  to  him  may  entail.  [17] 
At  present  the  Christian  must  suffer  for 
Christ's  sake,  but  how  much  will  the 
future  glory  of  the  Messianic  kingdom 
outweigh  such  suffering  !  Of  this  coming  [18] 
blessedness  we  find  everywhere  an  eager 
expectation.  Even  inanimate  nature 
seems  to  be  awaiting  it.  The  reason  is  [19] 
that  God,  in  subjecting  nature  to  the 
law  of  decay  and  death,  mingled  an  ele- 
ment of  hope  with  this  condition,  which 
leads  her  to  expect  deliverance  from  this 
law  and  participation  in  the  freedom  from 
sin's  curse  which  awaits  God's  children.  [20,21] 
Such  a  prospect  for  nature  seems  sug- 
gested by  the  condition  of  eager  yearn- 
ing and  intense  dissatisfaction  which  she 
shows  with  her  present  condition.  But  not  [22] 
only  do  we  see  this  yearning  for  deliver- 
ance from  sin's  consequences  on  the  part 
of  nature ;  even  Christians,  who  have 
been  acquitted  of  their  sins  and  have 
become  obedient  children  of  God,  are 
subject  to  this  condition  of  perishable- 
ness  which  has  been  impressed  upon 
nature.  They  too  must  die,  and  they 
naturally    await  with    hope    their    future 

175 


Chap.  8.]  The  Epistles  of  Paul 

deliverance    from   the   reign  of  sickness 
and  death ;   that  is,  the  bestovvment  of  an 

[23]  imperishable  embodiment  for  the  soul. 
I  say  "  with  hope,"  for  this  element  is 
mingled  with  all  our  experience  of  salva- 
tion. We  have  not  yet  enjoyed  its  full 
fruition.  Our  incomplete  emancipation 
from  the  law  of  decay  and  death  leaves 
us  this  great  boon  to  expect  in  the 
[24,25]   heavenly  world. 

Not  only  does  the  hope  just  described 
inspire  us,  but  the  Holy  Spirit  aids  us  in 
our  weakness  and  in  our  prayers  by  his 

[26]  all-prevailing  intercessions.  Since  this 
intercession  is  accordant  with  God's  will, 
he  alone  knows  its  full  significance  and 

[27]  power.  But  there  is  one  thing  which  we 
do  know ;  that  is,  that  all  events  co-oper- 

[28]  ate  to  secure  the  final  good  of  believers. 
Because  we  were  from  the  beginning  in- 
cluded in  God's  foreknowledge  and  pur- 
pose and  thus  our  standing  as  Christians 

[29]  has  the  whole  plan  of  God  to  support  it. 
The  realization  of  our  salvation  in  the 
past  and  in  the  future  but  fulfils  the  gra- 

[30]   cious  plan  of  God  for  our  lives. 

The  practical  conclusion  is,  that  God's 

[31]   purpose  of  grace  is  pledged  to  us.     God, 
176 


Romans  [Chap.  9. 

who  provided    for    our    salvation    in  the 
great  gift  of   his  Son,  will  not  withhold 
from    us    any  lesser    benefit.      None  can    [32] 
bring    a    charge    against     God's     chosen 
ones,    since    God    himself  has    acquitted 
them.     None  may  condemn  them,  since   t33] 
Christ    died,     rose,    and     intercedes     for 
them.     There   is   no   hardship   or   suffer-    [34] 
ing,  not  even  death,  —  no,  nor  any  power 
whatsoever  in  all  the  universe  which  can 
separate  us  from  the   love  which  Christ 
has  for  us.  [35-39] 


Chapter  IX 

How  deep  is  my  interest  in  my  coun- 
trymen and  how  deeply  I  lament  their 
rejection  of  the  Messiah  is  evidenced  by 
my  willingness  to  perish  if  thereby  I 
might  save  them.  Their  lapse  seems  [1-3] 
the  more  sad  in  view  of  their  great 
privileges  and  advantages  as  the  theo- 
cratic people,  chief  of  which  is  the 
descent  of  Christ  from  Jewish  ancestry 
on  his  human  side,  while,  in  the  depths 
of  his  being,  he  partakes  in  the  nature  of 
the  blessed  Deity.  But  the  unbelief  of  [4>  5] 
12  177 


Chap.  9.]  The  Epistles  of  Paul 

my  people  will  not  involve  the  failure 
of  God's  promise.  If  we  look  back  at 
our  history  we  perceive  that  there  has 
been  a  selective  process  going  on ;  not 
all  members  of  the  nation  proved  them- 
selves true  children  of  God.  We  see 
this  in  the  case  of  the  two  sons  of  Abra- 
ham, Ishmael  and  Isaac,  and  their  de- 
scendants. Only  one  of  these  Hnes 
proved  faithful  to  God ;  yet  God's 
promise  to  his  people  was  not  thereby 
annulled.  Another  example  is  found  in 
[6-9]  the  two  lines  which  are  descended  from 
Isaac,  that  of  Esau  and  that  of  Jacob. 
The  fact  that  God  made  choice  of  the 
latter  rather  than  of  the  former  shows 
that  Jacob  was  not  chosen  for  any  merit 

[1C-13I   of  his  own. 

Because  God  chooses  one  and  rejects 
another,  shall  we  conclude  that  he  is 
unjust?  No;  for  in  the  law  he  claims 
that  prerogative.  His  choice  of  any  is 
based,  not  upon  their  merits  or  strivings, 

[14-16]  but  upon  his  own  sovereign  mercy.  An 
example  of  this  absoluteness  of  God's 
action  is  seen  in  his  deahng  with  the 
Pharaoh.  The  Old  Testament  says 
that    God    brought    him    upon    the   field 

178 


Romans  [Chap.  9. 

of  history  in  order  to  exhibit  his  power 
upon  him.  This  example  also  shows 
that  God  extends  his  mercy  to  men  or 
hardens  them  in  sin  according  to  his 
good   pleasure.  [17,18] 

But  this  view  will  provoke  the  objec- 
tion: If  a  man,  in  pursuing  a  sinful 
course,  is  but  fulfilling  the  divine  will, 
how  can  God  attach  guilt  to  his  action? 
The  question  is  presumptuous.  Man  is 
quite  incompetent  thus  to  judge  the  pro- 
cedure of  God.  Men  are  like  clay  in 
the  hands  of  the  potter.  Can  the  clay 
complain  if  the  potter  makes  from  the 
same  lump  vessels  for  noble  and  vessels 
for  ignoble  use?  So  if  God,  while  wish-  [19-21] 
ing,  on  the  one  hand,  to  exhibit  his 
justice  in  the  punishment  of  some  men 
for  whom  this  penalty  had  been  deter- 
mined, yet,  out  of  compassion,  withheld 
its  execution  for  a  time,  who  has  a  right 
to  complain  (either  of  the  long  suffering 
or  of  the  determination  to  destroy)?  and 
if,  further,  it  was  his  purpose  to  exhibit, 
during  this  period  of  forbearance,  his 
saving  mercy  on  some  whom  he  had 
chosen  for  this  end, — whether  Jews  or 
Gentiles,  —  who  has  the  right  to  com- 
179 


Chap.  10.]  The  Epistles  of  Paul 

[22-24]  plain?  The  Old  Testament  speaks  of 
such  acts  of  God  as  being  wholly  inde- 
pendent of  all  claims  or  merits  on  man's 
part,  as,  for  example,  in  the  call  of  the 
Gentiles,    and    in    the    preservation    of  a 

[25-29]   remnant   in    Israel. 

Since  God's  action  is  never  based  upon 
human  merit,  and  since  he  always  acts 
justly,  what  must  we  conclude  is  the 
reason,  on  the  Jews'  side,  of  their  rejec- 
tion and  of  the  Gentiles'  acceptance?  It 
is  that  while  the  Jews  were  striving  to 
establish  their  own  righteousness  by 
works,  the  Gentiles  have  accepted  the 
righteousness  which  is  offered  through 
the  gospel  on  condition  of  faith.  As  of 
old,  Israel  found  the  divine  word  the  oc- 
casion of  their  overthrow  and  calamity, 
because  of  their  disobedience  to  God,  so 
do  they  now  again  stumble  over  the  truth 
I30-33]   that  faith  is  that  which  God  requires. 


Chapter  X 

How  earnestly  do  I  yearn  for  the  salva- 
tion of  my  people,  and  well  I  may,  for 
they   still    have    much    interest    in    their 
180 


Romans  [Chap.  lo 

ancestral  religion,  but  how  mixed  with 
misconception  of  its  real  principles  and 
demands  !  From  this  misconception  flows 
this  futile  effort  to  win  salvation  by  merit 
instead  of  accepting  that  which  God 
graciously  offers.  There  can  be  no  [1-3] 
thought  of  the  law  as  the  means  of  salva- 
tion now  that  Christ  has  come;  and,  in- 
deed, it  was  never  actually  a  means  of 
salvation,  because  its  requirement  was 
perfect  obedience;  it  could  not  save 
without  that  and  that  was  always  want- 
ing. The  faith-principle  is  quite  differ-  [4,  s] 
ent.  It  sets  before  us  no  impracticable 
task.  It  only  asks  us  to  accept  the  divine 
promise  and  truth  which  are  close  at  hand  ; 
it  demands  only  that  we  lean  in  faith  upon 
Christ ;  resting  in  him  and  confessing 
him  as  Saviour,  we  shall  have  security  and 
peace.  This  is  a  truth  of  universal  appli-  [6-1 1] 
cation.  Its  promise  of  salvation  is  as 
wide  as  the  race.  All  may  accept  it. 
Nor  can  the  Jews  justly  say  that  this  way 
of  grace  was  not  known  to  them,  and  so 
excuse  themselves.  [12-15] 

Let  us  examine  this  justification  of  dis- 
obedience.    Have  they  not  had  abundant 
opportunity  to  learn  these  truths  of  grace 
181 


Chap.  II.]  The  Epistles  of  Paul 

and  faith?  Yes ;  they  pervaded  their  own 
Scriptures  as  the  light  of  the  sun  pervades 
the  world.  Already,  in  Moses  and  the 
prophets,  we  find  allusions  both  to  the 
extension  of  the  true  religion  to  the 
heathen  and  to  the  hardness  of  the  chosen 
people.  [Thus  the  truths  which  I  now 
teach  and  the  reasons  for  them  are  not 
new,  but  old,  and  should  have  been  un- 
derstood and  appreciated  by  the  Jewish 
[16-21]    people.] 


Chapter  XI 

That  God  has  not  utterly  cast  off  the 
Jewish  people  from  his  favor  I  am  myself 
a  living  evidence.  Remember  that,  as  in 
former  times,  when  the  nation  seemed  lost 
in  idolatry  and  sin,  a  remnant  was  still 
[1-4]  left  who  remained  true  to  God,  just  so 
now  there  is,  in  accordance  with  the  pro- 
visions of  God's  grace,  a  faitliful  few. 
The  majority,  seeking  to  uphold  their 
own  self-righteousness,  have  fallen  a  prey 
to  moral  hardening,  but  some  have  ac- 
cepted the  terms  of  God's  purpose  of 
grace.    To   the   others  we    might   apply 


Romans  [Chap.  n. 

the  Old  Testament  language  in  which 
the  prophets  describe  the  obduracy  of  the 
faithless.  But  even  the  lapse  of  the  na-  [5-10] 
tion  as  a  whole  will  not  be  permanent. 
By  rejecting  the  Messiah  they  have  oc- 
casioned his  earlier  and  fuller  proclama- 
tion to  the  heathen,  who,  by  accepting 
him,  will  prove  to  the  Jews  what  they 
have  lost  by  not  doing  so.  The  Jews 
w^ill  thus  be  stimulated,  by  the  example 
of  the  Gentiles  and  by  the  blessings  which 
the  heathen  will  be  seen  to  enjoy,  to  ac- 
cept Christ  also.  If  a  benefit  resulted  to 
the  Gentiles  from  the  Jews'  lapse,  how 
much  greater  a  blessing  will  flow  from 
the  recovery  of  the  Jews  to  the  Messianic 
kingdom  which  the  conversion  of  the 
heathen  will  facilitate!  [ii»i2] 

I  am  writing  to  a  Gentile  church.  As 
the  messenger  of  the  gospel  to  Gentiles, 
it  will  be  seen  that  I  am  acting  within  the 
true  scope  of  my  office  in  pointing  out 
the  bearing  of  the  Jews*  fall  upon  the 
heathen  world.  Certainly,  if  God  could 
thus  overrule  their  fall  for  good,  he  surely 
could  make  their  conversion  a  yet  greater 
good,  and  this  is  that  for  which  I  hope, 
for  the  nation  is  still  holy  unto  God,  — 
183 


Chap.  II.]  The  Epistles  of  Paul 

[13-16]  his  peculiar  possession.  But  you  Gen- 
tiles, whose  entrance  into  the  Messianic 
kingdom  the  fall  of  the  Jews  has  facilitated, 
should  not  conclude  that  this  was  due  to 
some  merit  of  yours  and  so  fall  into  pride 
and  boasting  over  the  Jews.  Remember 
that    the    ancient    theocracy    is    still    the 

[17,  iS]  basis  of  the  Messianic  kingdom.  Do  not 
therefore  imagine  that  it  was  favoritism 
on  God's  part  for  you  which  led  him  to 
reject  the  Jews  in  order  to  receive  you. 
He  will  as  readily  reject  you  if  you,  like 
the  Jews,  become  unfaithful  to  him.  Be 
humble,  then,  and  beware  lest  you  repeat 

[19-21]   their  sad  history. 

In  these  dispensations  we  behold  at 
once  God's  leniency  and  his  severity;  to 
those  who  have  been  true  to  him  he  has 
been  very  gracious  ;  with  the  disobedient 
he  has  been  severe.  If  now  he  would 
graciously  receive  you  Gentiles  upon  faith, 
how  much  more  will  he  take  back  into 
his  favor  his  peculiar  people  when  they 

[22-24]   shall  forsake  their  disobedience ! 

Consider  well  these  providential  dispen- 
sations, nor  presume  to  criticise  or  explain 
them.     In    God's   wisdom,  a  partial  and 
temporary  fall  of  Israel   has    been  per- 
184 


Romans  [Chap.  n. 

mitted,  but,  at  last,  the  nation  as  a  whole 
shall  be  saved  and  the  hopes  of  future 
good  which  her  prophets  express  be 
realized.  The  displeasure  of  God  at  the  [25-27] 
Jews  inured  to  your  benefit,  but  for  the 
sake  of  the  founders  of  the  nation  his 
ancient  people  shall  still  be  the  object  of 
God's  favor.  God's  purpose  in  the  choice 
of  the  nation  shall  not  finally  miscarry, 
for  as  the  Jews'  lapse  occasioned  your 
speedier  reception,  so  shall  the  divine 
favor  bestowed  upon  you  be  the  means, 
in  turn,  of  hastening  their  recovery. 
God's  purpose  in  the  hardening  and  re- 
jection of  both  classes  (Jews  and  Gentiles) 
is  subordinate  to  his  purpose  to  make 
both  the  object  of  his  mercy.  [28-32] 

How  profound  are  these  mysteries  of 
God's  providence  and  government !  We 
cannot  explain  them.  No  man  can  pene- 
trate his  secrets,  as  the  Scriptures  say, 
for  he  is  himself  at  once  the  source,  the 
means,  and  the  end  of  all  things ;  as  such 
let  us  render  him  all  praise !  £33-36] 


185 


Chap.  12.]  The  Epistles  of  Paul 


Chapter  XII 

By  appeal  to  God's  goodness  to  you, 
brethren,  I  urge  you  to  consecrate  your- 
selves, body  and  mind,  to  his  service,  — 
the   true,    real    spiritual    service   of    the 
heart,  —  so  that  you   may  prove   in   ex- 
perience   the    blessedness   of    doing  his 
[i,  2]   holy  will.      This    service   you   can   only 
accomplish  in  the  spirit  of  humility  and 
soberness,  which  is  inspired  and  regulated 
I3]   by  faith.     We  have  various  gifts  of  faith, 
as  the  different  parts  of  the  body  have 
various  functions;   let  us   exercise  them 
all  with  fidelity,  remembering  that  unless 
we  are  guided  by  trust  in   Christ  in  so 
doing,  we    shall   fall   into   self-righteous- 
[4-8]   ness  and  vanity.     Let  us  diligently  prac- 
tise   the    various    Christian    virtues,    of 
which  love  is  the  chief,  and  whose  high- 
est   exercise    is    seen    in    kindness,   sym- 
[9-16]    pathy,  and  humility.      This  temper  will 
prevent  the  spirit  of  revenge,  and  enable 
us    to    dwell    peaceably    with     mankind. 
Remember  that  God  will  requite  wrongs 
done;   do  not  seek  to  forestall  his  judg- 
186 


Romans  [Chap.  13. 

ment;  treat  foes  with  kindness;  you  will 
so  best  lead  them  to  remorse  and  repent- 
ance, and  will  conquer  their  malignity  by 
love.  [17-21] 


Chapter  XIII 

We  must  obey  the  civil  power,  for  it  is 
a  divinely  ordained  agency  for  the  pun- 
ishment of  wrong-doing  and  for  the  com- 
mendation of  well-doing.  Only  if  we  do  [1-3] 
evil  have  we  anything  to  fear  from  the 
state.  In  that  case  we  shall  fall  under  its 
just  and  certain  penalties.  Therefore  let 
us  obey,  not  from  fear  only,  but  because 
obedience  is  right.  The  right  of  the  [4. 5] 
state  to  obedience  involves  its  right  to 
levy  taxes ;  render,  therefore,  to  the  dif- 
ferent authorities  the  dues  which  they 
have  a  right  to  exact-  Pay,  I  say,  all  [6, 7] 
debts,  except  the  debt  of  love.  That  is 
a  perpetual  obligation,  since  it  is  the 
essence  of  the  whole  divine  law  which 
never  relaxes  its  demands  upon  us.  To  [8-10] 
the  duties  of  love  I  would,  then,  exhort 
you.  The  time  of  our  redemption  draws 
near  ;  let  us  devote  ourselves  to  deeds  of 
goodness  and  not  to  works  of  vice.  [11-14J 

.87 


Chap.  14.]  The  Epistles  of  Paul 


Chapter  XIV 

Receive  to  Christian  fellowship  such 
as  have  doubts  and  scruples  as  to  certain 
courses  of  action, — in  themselves  unes- 
sential,—  but  not  with  a  view  to  making 
such  scruples  objects  of  special  attention 
[i]  and  judgment.  An  example  of  such 
scruples  is  found  in  the  case  of  one  who 
refrains  from  eating  meat.  Let  not  him 
and  the  one  who  has  no  such  scruple 
judge  one  another,  since  God  accepts 
both.     Both  are  Christ's  servants,  and  it 

[2-4]  is  his  to  approve  or  disapprove  them. 
Another  example  is  found  in  one  who 
still  holds  by  the  Jewish  sacred  days. 
Both  those  who  do  this  and  those  who 
do  not  are  moved  by  conscientious  con- 
viction for  the  Lord's  service.     Let  them 

[5,6]  not  judge  one  another.  So  in  general 
we  must  carefully  regard  the  feelings  and 
convictions  of  others.  Whatever  we  do 
we  must  do  in  the  spirit  of  service  to  our 
Master,  who  both  died  and  rose  that  he 

[7-9]  might  be  the  Lord  of  us  all.  Why,  then, 
judge  one  another?  God  alone  is  judge; 
188 


Romans  [Chap.  14 

all  must  bow  to  him,  not  to  each  other. 
Each  must  stand  for  himself  before  God's 
judgment,  —  not  that  of  other  men.  [10-12] 

Whatever  judgments,  then,  we  pass  in 
regard  to  our  Christian  brethren,  let  us  by 
all  means  pass  this  one,  that  we  ought 
not  to  hinder  their  religious  life.  [13] 

The  man  who  has  no  such  scruples  as 
I  have  named  is,  no  doubt,  theoretically- 
right.  He  has  all  the  rights  which  he 
claims,  but  love  may  require  him,  in 
certain  cases,  to  forego  their  exercise. 
Otherwise  he  may,  by  his  failure  to  apply 
the  Christian  law  of  love,  injure  those 
whom  Christ  has  so  greatly  loved  as  to 
die  for  them.  Try  to  keep  the  Christian  [14, 15I 
fame  of  your  church  without  reproach, 
by  avoiding  all  such  disputes  with  their 
unhappy  consequences,  for  religion  does 
not  consist  in  the  maintenance,  on  either 
side,  of  such  points  of  difference,  but  of 
an  inner  spiritual  life.  He  who  lives  that  [^6, 17] 
life  is  approved  of  God ;  therefore  seek 
to  promote  harmony  and  to  build  up 
Christian  character  in  others.  Such  [^8, 19] 
rights  as  I  have  named  yield  to  the 
higher  obligations  of  Christian  helpful- 
ness;  cherish  strong  convictions  of  such 


Chap.  15.]  The  Epistles  of  Paul 

rights,  if  you  will,  but  do  not  try  to  im- 
pose them  upon  those  who  cannot  admit 
or  accept  them.  Fortunate,  indeed,  is 
the  man  who  in  such  matters  has  no  scru- 
ple as  to  the  course  which  he  decides  to 
pursue,  for,  of  course,  those  who  are  in 
doubt  about  their  right  to  act  as  they  do 
must  be  self-condemned,  because  they  are 
not  acting  with  the  full  consent  of  con- 
science, and  one  sins  against  his  own 
moral  nature  when  he  does,  in  such 
cases,  what  his  conscience  is  not  clear 
[20-23]   in  approving. 


Chapter  XV 

It  accords  with  the  spirit  of  Christ,  as 
shown  in  his  earthly  life,  to  show  a  kindly 
and  concessive  feeling  for  the  weak  and 
hesitating.  His  was  a  life  of  reproach 
[1-3]  rather  than  of  self-gratification.  The  pic- 
ture of  the  suffering  Messiah  found  in 
the  Old  Testament  was  given  for  our  in- 
struction, that  we,  steadfastly  following 
his  example  and  cultivating  his  spirit, 
might  have  the  hope  of  future  blessed- 
190 


Romans  [Chap.  15. 

ncss  with  him  in  his  kingdom.  May  [4] 
God  give  us  a  spirit  of  harmony,  so  that 
we  may  unitedly  honor  him.  Be  there-  [5,6] 
fore  considerate  and  helpful  to  one 
another,  for  Christ  has  made  all,  without 
distinction,  the  object  of  his  love,  —  the 
Jews,  according  to  God's  ancient  prom- 
ises, and  the  Gentiles,  for  his  mercy's 
sake.  Let  all  alike  praise  the  Messiah, 
as  the  psalmist  says;  let  all  acknowledge 
him  as  the  true  Davidic  King  of  whom 
Isaiah  prophesied,  and  may  you  all  find 
peace  in  trusting  him  and  hope  in  the 
inspiration  of  the  Holy  Spirit.  [7-13] 

I  am  indeed  confident  of  your  sincerity, 
spirituality,  and  disposition  to  aid  one 
another.  It  was  that  you  might  be  even 
more  perfect  in  this  regard  that  I  have  in 
some  expressions  very  frankly  reminded 
you  of  your  duty,  —  in  accordance  with 
my  commission  to  promote  the  gospel 
among  the  Gentiles.  Let  me  not  speak,  [14-16] 
however,  of  what  /  have  done  for  you  or 
others  ;  Christ  has  rather  done  it  through 
me  by  giving  me  strength  and  inspiration, 
enabling  me  to  carry  the  gospel  from  its 
starting-point  in  Jerusalem  to  the  remote 
province  of  Illyricum.  In  all  this  labor  I  [17-19] 
191 


Chap.  15.]  The  Epistles  of  Paul 

made  it  a  point  of  honor  not  to  work 
where  others  were  working,  but  to  go  to 
the    outlying    regions  where    the   gospel 

[20,21]   had  not  yet  been  carried. 

The  greatness  of  my  task  has  prevented 
me  from  coming  to  Rome,  but  now  that 
my  work  in  the  regions  named  is  finished, 
I  hope  to  fulfil  the  hope  of  many  years, 
to  come  to  Rome.      I  want  to  travel  by 

[22-25]  way  of  your  city  when  I  go  to  Spain. 
Meantime  I  must  make  a  journey  to 
Jerusalem  to  carry  up  thither  the  contri- 
bution of  the  Macedonian  and  Achaian 
churches  to  the  poor  members  of  the 
mother-church,  —  a  gift  which  fittingly 
recognizes  the  indebtedness  of  the  Gen- 
tile churches  to  the  primitive  Jeru- 
salem church    for    a    knowledge    of  the 

[26-28]   gospel. 

I  am  confident  that  when  I  come  I  shall 
be  provided  with  the  power  to  help  and 
strengthen  you.  Pray  earnestly  for  me, 
that  I  may  suffer  no  harm  at  the  hands  of 
the  Judaizing  opponents  of  the  gospel  in 
Judea  ;  that  my  mission  thither  may  fully 
accomplish  its  end,  and  that,  this  done,  I 
may  come  and  find  spiritual  refreshment 
among  you.  Meantime  and  always  may 
192 


Romans  [Chap.  15. 

the  divine  presence,    the   true  source  of 
peace,  be  yours  !  ^  [29-33] 

1  Chapter  XVI.  consists  so  largely  of  personal 
references  that  it  did  not  seem  practicable,  as  it 
did  not  seem  necessary,  to  try  to  paraphrase  it. 


13  193 


The  Epistle  to  the  Colossimis 


Chapter  1 

I,  Paul,  made  an  apostle  of  Christ  by 
a  divine  call,  and  Timothy,  our  brother 
in  the  gospel,  to  the  holy  and  faithful 
Christians  in  Colossae ;  the  favor  and 
peace  of  God  be  with  you.  [i,  2] 

We  render  unceasing  thanks  to  God 
for  the  report  which  we  have  heard  con- 
cerning your  steadfast  devotion  to  Christ 
and  your  love  to  your  fellow-Christians.  [3.4] 
These  graces  are  inspired  by  that  hope 
of  the  blessed  life  in  heaven  which  was 
begotten  in  you  by  your  earlier  instruc- 
tion in  the  gospel,  —  that  gospel  which 
everywhere  bears  fruit  in  blessing,  just  as 
it  has  done  in  you  ever  since  you  received 
it.  Such  was  the  gospel  taught  you  by  [5,  6] 
our  dear  fellow-laborer,  Epaphras,  who 
has  represented  us  among  you  and  who 
now  brings  us  tidings  of  your  Christian 
love.  [7, 8] 

Since  we  heard  the  joyful  news  of  your 
faith  and    love,  we   have    not  ceased    to 
197 


Chap.  I.]  The  Epistles  of  Paul 

pray  that  you  may  increase  in  the  knowl- 
[9]  edge  of  God  and  in  spiritual  discernment 
so  as  to  be  able  to  do  the  divine  will ;  I 
pray  that  you  may  more  and  more  ap- 
prehend God's  truth  and  may  be  filled 
with  the  strength  which  his  glorious 
power  gives,  which  will  enable  you  to 
bear   all    sufferings    and    hardships    with 

[10,11]  cheerfulness,  and  to  render  praise  to 
God,  who  has  prepared  us  to  share  in  his 
[12]  heavenly  glory.  Yes,  he  has  rescued  us 
from  the  bondage  of  moral  darkness  and 
made  us  citizens  in  the  kingdom  of  his 
beloved  Son,  who  procured   our  release 

[13- 14]  from  our  former  bondage ;  he  is  the 
manifestation  of  the  unseen  God,  the  One 
who  antedates  all  creation,  by  whose 
agency  all  beings  and  powers  in  heaven 
and  earth  were  created  ;  and  as  he  is  the 
means,  so  also  is  he  the  goal  of  all  things  ; 
he  exists  before  creation  and  he  is  the 
Power  which  sustains  and  holds  tog-ether 

[15-17]  all  things.  And  he  who  stands  in  this 
relation  of  priority  and  superiority  to  the 
universe  sustains  a  similar  relation  to 
the  church,  which  is  his  mystical  body. 
As  the  Risen  One,  he  is  the  Source  of 
its  life;  thus  in  both  the  natural  and  the 
198 


Colossians  [Chap.  i. 

spiritual  orders  he  is  supreme.  And  this  [iS] 
supremacy  is  his,  because  God  willed  that 
all  the  plenitude  of  Deity  should  reside 
in  him,  and  that  by  his  death  he  should 
abolish  the  discords  of  the  universe  and 
bring  in  harmony  among  all  powers  and 
beings,  in  earth  and  heaven.  You  Gen-  [19. 20] 
tiles,  who  were  by  your  former  evil  life 
estranged  from  God,  are  included  in  the 
terms  of  that  great  divine  peacemaking; 
by  Christ's  death  you  have  been  saved, 
that  you  might  stand  blameless  before 
God  in  the  judgment,  if  you  remain  [21, 22] 
firmly  grounded  in  the  truth  of  the  gospel 
which  was  taught  you,  —  the  same  gospel 
which  the  apostles  have  spread  far  and 
wide  and  of  which  I  was  called  to  be  a 
servant.  [23] 

Sustained  by  such  encouragements,  I 
can  glory  in  those  hardships  by  which  I 
am  supplementing,  in  my  own  person, 
the  sufferings  which  Christ  endured,  for 
the  sake  of  his  spiritual  body,  the  church,  [-4] 
of  which  he  made  me  a  steward,  that  I 
might  perform  for  you  Gentiles  the  ser- 
vice of  dispensing  to  you  God's  abound- 
ing grace  and  publish  the  glorious  divine  [25] 
mystery  which  had  been  kept  a  secret 
199 


Chap.  2.]  The  Epistles  of  Paul 

from  the  beginning,  but  now  in  these  last 

[26]  days  has  been  revealed  to  his  people. 
This  mystery,  in  all  its  fulness  of  blessing, 
God  was  pleased  to  make  known  in  the 
calling    of   you    Gentiles ;    namely,    that 

[27]  Christ  is  also  your  Saviour.  This  Saviour 
we  apostles  preach  to  all  men  without 
distinction  as  their  true  Guide  and 
Teacher.      Our   aim    is   that   all   may  be 

[28]  complete  in  him.  In  order  to  further 
this  aim,  I  discipline  myself  in  self- 
denying  toil,  and  put  forth  all  the  energy 

[29]   which  Christ  inspires  within  me. 


Chapter  II 

Consider  the  greatness  of  my  apostolic 
labors,  —  my  anxiety  for  you  and  for 
your  Laodicean  neighbors  and  for  many 
others  who  have  not  seen  me  face  to 
[i]  face.  Constantly  do  I  wrestle  in  spirit 
that  they  may  be  confirmed  in  faith  and 
united  in  love,  and  may  attain  to  full 
conviction  and  perfect  understanding  re- 
specting that  glorious  mystery  of  God, 
which  is  Christ,  who  contains  in  himself 
[2,  3]   all  fulness  of  heavenly  wisdom.     There- 


Colossians  [Chap.  2. 

fore  I  warn  you  against  those  who  would 
persuade  you  with  plausible  arguments 
to  give  up  your  faith  in  him.  For  [4] 
though  I  am  personally  absent  from  you, 
I  am  present  with  you  in  interest  and 
sympathy  and  am  glad  to  see  the  firm 
position  which  you  take  up  against  such 
persuasions,  and  the  loyal  trust  in  Christ 
which  you  display.  Do  not  abandon  [5] 
him  of  whom  you  have  learned,  but 
remain  constant  in  your  devotion  to 
him,  growing  ever  stronger  in  Christian 
truth  and  life  and  rejoicing  in  God's 
goodness  to  you.  [6, 7] 

Beware    lest   you  fall   a  prey  and   are 
made  captive   by   the   representatives  of 
a  shallow  and  pretentious  **  philosophy," 
based   on    human   conceit    and    childish 
fancy,    which    degrades     the    person    of 
Christ,  for  in  him,  in  his   glorified  bodily    [8] 
form,  dwells  all  the   plenitude   of  Deity 
and     in    him    you     receive     the    fulness 
of    your    spiritual   life,  since    he    is    the 
Chief  of  all  the  angelic  orders  (of  which 
your  would-be    teachers    say  so  much).    [9,  10] 
In  him,  too,  you  have  the  true  spiritual 
circumcision,  which  means  the  abandon- 
ment of  carnal  appetites  and    passions,   [n] 
201 


Chap.  2.]  The  Epistles  of  Paul 

This  spiritual  renewal  is  expressed  in 
your  baptism,  which  signifies  death  to 
the  old  life  and  resurrection  to  the  new 
life,  through  the  grace  of  him  who  raised 

[12]  Christ  from  the  dead.  Yes,  you  Gentiles, 
who  were  spiritually  dead  in  your  sinful- 
ness, even  you  has  God  raised  up  to  life 

['3]  in  Christ  and  has  purged  away  your  sins. 
The  condemnation  of  the  law  which 
stood  against  us  he  has  abolished,  abro- 

I14]  gating  it  by  the  death  of  Christ;  yes, 
like  a  conqueror  he  has  despoiled  all 
hostile  powers  of  their  armor,  has  put 
them  to  open  shame,  and  led  them  cap- 

[^5]    tive  in  the   triumph  of  Christ. 

Since,  then,   you   are   freed    from    the 
bondage    of  the    law,   let    no   one  bring 

[16]  you  under  the  tyranny  of  its  observances, 
which  are  but  a  shadow,  of  which  Christ 

[17]  is  the  substance.  Let  no  one  prevent 
you  now  from  winning  the  Christian  vic- 
tory by  inducing  you  to  adopt  a  preten- 
tious humility  which  expresses  itself  in 
the  worship  of  angel-powers,  in  supposed 

b^]  visions  and  vaunted  wisdom,  —  a  false  re- 
ligion which  abandons  Christ  and  destroys 
the  true  unity,  and  prevents  the  growth 

[19]    of  the  church  over  which  he  is  supreme. 
202 


Colossians  [Chap.  3. 

You  Christians  have  broken  all  rela- 
tions with  elementary  religions  as  by 
a  death ;  why,  then,  do  you  citizens  of 
heaven  still  long  for  the  outward  ordi- 
nances which  are  only  fitted  for  the 
discipline  of  children,  ascetic  rules  of  [20] 
abstinence  from  various  meats  and  drinks 
(things  which  are  material,  perishable, 
and  unimportant),  precepts  which  have 
but  a  human  authority?  In  such  prac-  [21,22] 
tices,  with  their  forced  devotion,  their 
parade  of  humility,  and  ascetic  rigor, 
there  is  only  a  pretence  of  superior 
knowledge ;  they  are  utterly  useless  as 
a  check  upon  the  power  of  sensual 
passion.  [23] 


Chapter  III 

Since  now  you  have  risen  into  a  holy 
life  with  Christ,  you  should  fix  your 
thoughts  upon  that  heavenly  world  of 
truth  and  reality  in  which  Christ  lives 
and  reigns.  On  spiritual,  not  on  ma-  [i] 
terial,  interests  should  your  hearts  be 
set.  For  when  you  became  Christians,  [2] 
you  broke  relations,  as  by  death,  with 
203 


Chap.  3.]  The  Epistles  of  Paul 

the  old  sinful  life,  and  through  Christ 
entered  into  a  fellowship  with  God  \vhich 
[3]  the  world  does  not  know.  But  when 
Christ,  the  Source  of  our  spiritual  life, 
shall  be  revealed  in  glory  at  his  coming, 
then  you  too  shall  shine  forth  in  your 
[4I    real  nature  as  his  redeemed  ones. 

Since  you  have  entered  upon  this  new 
and  holy  life,  you   must  forsake  all  that 
is    inconsistent  with    it,   all    base   desires 
and   practices,  and  especially  greed,   the 
[5]   worship  of  riches.     Such  sins  call  down 
upon  those  who  abandon  themselves  to 
[6]   them  the  judgment    of  heaven;    in    the 
power    of  them    you   lived    before    your 
[7]    conversion.     But  now  that  you  have  be- 
come   Christians,    you    must  forsake    all 
malicious  passion  and  all  false  and  slan- 
[8,  9]   derous  speech,  for  you  have  left  the  old 
evil  life  behind   you   and  have  begun  a 
new  life  whose    nature  it   is  to   develop 
into  an  increasing  knowledge  and  likeness 
[10]    to  God,  —  a  life  in  which  the  old  distinc- 
tions  of    race  and    social    condition    are 
annihilated   and   Christ   is   the  sole  bond 
[11]   of  union   and  fellowship. 

Therefore  you,  as  God's  chosen  people, 
must  practise  the   virtues  of  gentleness, 
204 


Colosslans  [Chap.  3. 

endurance,  and   forgiveness,  bearing  with 
one  another  and  reconciHng  your  differ- 
ences in  the  spirit  in  which   Christ  has 
granted  you  his  grace;  and  let  all  these    [12,13] 
virtues  be  embraced  within  the  all-com- 
prehending  virtue    of  love  which   binds 
together  and  completes  them  all.      And   [14] 
let  your  hearts  be  governed  by  the  peace 
which  Christ  imparts  and  for  whose  reali- 
zation, in  the  unity  of  his  church,  he  has 
called  you  into  the  Christian  life ;   and  do 
not  fail  to  be  grateful.     Let  Christ's  truth   [15] 
enrich    your    hearts    with     its    spiritual 
wisdom.     Inspire    one    another   by  your 
common  worship  and  praise,  and  let  your 
thanksgiving  be  no  mere  outward  service.    [16] 
Let  all  your  life  be  religious,  —  a  service 
to  Christ,  a  thank-offering  to  God.  [17] 

Christian  duty  requires  that  wives  obey 
their  husbands ;  that  husbands  cherish 
their  wives  and  use  no  harshness  with 
them  ;  that  children  obey  their  parents, 
and  that,  in  turn,  parents  vex  not  their 
children,  lest  they  grow  disheartened  and 
sullen ;  also  that  slaves  render  to  their  [18-21] 
masters  cheerful  and  sincere  service,  and 
regard  such  service  as  a  duty  to  Christ. 
Let  each  fill  his  place  and  faithfully  do  [22] 
205 


Chap.  4]  The  Epistles  of  Paul 

his    work,    considering    it   as    a  divinely 

given  task,  for  the  performance  of  which 

he  will  be  duly  rewarded  by  Christ  at  the 

[23,24]  judgment.      On  the  other  hand,  he  who 

injures  another  shall  be  requited  therefor, 

[25]   and  by  an  impartial  tribun^^l.     Therefore 

let  masters  see  to  it  that  they  treat  their 

bondmen    with   justice    and    equity,    not 

forgetting  that  they,  too,  are  servants  of 

[iv.i]    Christ,  who  holds  them  responsible. 


Chapter  IV 

Be   earnest    and    alert    in    prayer    and 
[2]   praise.      Pray  that  God  may  open  to  us 
new  opportunities  to  offer  the  gospel  to 
men,    for    which     I    am    now    sufferincf 
[3]   imprisonment,  that,  as  I   ought,    I    may 
[4]   fearlessly   proclaim    it.      Be    discreet    in 
your   relations   with  unbelievers ;   let   no 
[5]    opportunity  for  doing  good  escape  you. 
Let  your  converse  with  others  be  tem- 
pered   by   pleasantness   and  wisdom,   so 
that  your  account  of  your  life  and  doc- 
[6]   trine  may  have  a  wholesome  moral  effect. 
Tychicus,    who    has   been  my   faithful 
helper  in  the  gospel,  will  give  you,  when 
206 


Colossians  [Chap.  4. 

he  delivers  this  letter,  full  tidings  regard- 
ing me.  Indeed,  I  have  sent  him  to  you  [7] 
that  you  may  learn  from  him  how  I  fare, 
and  that  by  messages  from  me  he  might 
encourage  you  in  the  Christian  life.  With  [8] 
him  will  come  our  dear  fellow-believer, 
Onesimus,  who  is  himself  a  Colossian. 
They  will  tell  you  fully  the  state  of  matters 
here.  [9] 

I  send  you  greetings  from  Aristarchus, 
my    companion    in    prison ;    from   Mark, 
cousin  to  Barnabas   (concerning  whom  I 
have  already  sent  directions  to  welcome 
him  heartily  if  he  pays  you  a  visit),  and 
from.  Jesus,   surnamed   Justus  ;    all  three 
Hebrew    converts.      These  alone    of  the 
Jews  have  co-operated  with  me  in  Chris- 
tian work  and  have  supported  me  in  my 
time    of    trial.     Epaphras,    your   fellow-   [10,11] 
townsman,  and  a  devoted  Christian,  also 
sends  greetings.     He  is  earnest  in  prayer 
that  you  may  prove  faithful  and  steadfast 
in  the  service  of  God.      I  bear  testimony   [12] 
to  his  deep  anxiety  for  your  church  and 
for  those    at    Laodicea    and    Hieropolis.    [13] 
Greeting  also  from  my  dear  friend,  Luke, 
and   from  Demas.     Greet    from   me    the   [14] 
Laodicean    Christians,     and     especially 
207 


Chap.  4.]  The  Epistles  of  Paul 

Nympha  and  the  company  of  believers 

[15I  which  assembles  in  her  house.  And  when 
this  letter  has  been  read  to  your  church 
see  that  it  is  read  also  to  the  Laodicean 
church,  and  be  sure  that  you  read  the 
letter  which  I  have  sent  to  the  Laodicean 
church  and  which  you  will  obtain  from 

[16]  them.  Give  to  Archippus  this  message 
from  me :  Attend  diligently  to  the  service 
which,  in  the  name  of  Christ,  I  committed 

[17]   to  you. 

I  add  a  personal  greeting  in  my  own 
handwriting.      Remember      my     chains. 

[18]   God's  grace  be  yours. 


208 


The  Epistle  to  Philemon 


Philemon 

Paul,  a  prisoner  of  Christ  Jesus,  and 
Timothy,  our  brother  in  the  faith,  to  Phi- 
lemon, our  dearly  beloved  and  fellow- 
laborer  in  the  gospel,  and  to  Apphia,  our 
sister,  and  to  Archippus,  our  fellow-sol- 
dier in  Christ,  and  to  the  church  which 
assembles  in  your  house :  Grace  and 
peace  be  with  you  from  God  our  Father 
and  from  the  Lord  Jesus  Christ.  [1-3] 

I  thank  God  for  your  growth  in  faith 
and  goodness  every  time  I  mention  you 
in  my  prayers ;  for  I  hear  of  the  love 
and  faith  which  you  show  towards  Christ 
and  all  your  fellow- Christians.  I  pray  [4,5] 
that  in  the  knowledge  of  spiritual  good, 
your  faith  may  evidence  itself  in  commu- 
nicating blessing  to  others,  to  the  praise 
of  Christ.  For  it  was  a  great  solace  to  [6] 
my  heart  when  I  learned  how  you,  my 
brother,  had,  by  your  deeds  of  love, 
cheered  your  fellow-disciples.  [7J 

211 


The  Epistles  of  Paul 

Since  I  have  heard  these  tidings  of 
your  Christian  love,  although  I  might 
enjoin  upon  you  to  do  what  accords  with 
that  love,  yet  I  prefer  to  ask  it  as  a 
favor,  —  inasmuch  as  I  am  an  old  man  and 
a  prisoner,  because  of  my  devotion  to  the 
[8,9]  gospel.  I  have  a  favor  to  ask  of  you 
regarding  my  child  in  the  faith  to  whom 
I  became  as  a  spiritual  father  by  leading 

[10]  him  to  Christ  here  in  my  imprisonment. 
I  mean  Onesimus,  who,  in  time  past,  has, 
indeed,  belied  the  meaning  of  his  name 
("  Profitable  ")  and  proved  very  iDiprofita- 
ble  to  you,  but  who  now,  as  a  Christian, 
will  fulfil  the  meaning  of  his  name  and 

[11]  prove  himself  profitable  to  us  both.  I 
have  sent  him  back  to  you  now  with  this 
letter,  dear  as  he  is  to  me,  yes,  dear  as 

[12]  my  very  heart.  I  should  have  been  glad 
to  keep  him  that  he  might  represent 
yourself  in  ministration  to  me  in  my  im- 

[13]  prisonment;  but  I  did  not  feel  at  liberty 
to  do  this  without  your  consent  lest  I 
seem   to  be  forcing  a  service   from  you 

[h]  which  you  had  not  freely  authorized.  It 
has  occurred  to  me  that  Providence  may 
have  permitted  him  to  be  separated  from 
you  for  a  time  that  he  might  come  back 


Philemon 

to  you  in  a  new  character  and  relation, 
no  longer  as  a  mere  slave,  but  as  a  be- 
loved fellow-Christian.  Such  is  he  to 
me,  and  how  much  more  so  should  he  be 
to  thee,  towards  whom  he  sustains  both 
a  worldly  and  a  spiritual  relation.  Now,  [i5'i6] 
in  view  of  our  friendship,  I  ask  you  to 
receive  and  treat  him  as  you  would  me, 
and  whatever  he  owes  you  —  charge  it 
to  me.  Here  is  my  bond  in  my  own  [i7»i8] 
handwriting:  /,  Paid,  will  pay  it;  I 
say  nothing  here  of  what  yoii  owe  me, 
since  it  was  I  who  led  you  to  Christ.  [19] 
Receive  Onesimus,  then,  and  thereby 
prove  yourself  my  Onesimus  —  "profit- 
able "  to  me  —  and  thus  cheer  my  spirit 
by  your  Christian  conduct.  I  feel  sure  [20] 
that  in  this  matter  you  will  do  even  more 
than  I  ask  you  to  do.  Prepare,  also,  to 
receive  a  visit  from  me,  for  I  hope  that 
in  answer  to  your  prayers  I  shall  be  re- 
leased and  permitted  to  visit  you.  [21,22] 

Epaphras,  my  fellow-captive  in  Christ, 
greets  you,  and  so  do  my  fellow-laborers, 
Mark,  Aristarchus,  Demas,  and  Luke. 
The  grace  of  Christ  be  with  you.    Amen.   [23-25] 


213 


The  Epistle  to  the  Ephesians 


Chapter  I 

I,  Paul,  a  divinely  appointed  mes- 
senger of  Christ,  send  to  you  Ephesian 
Christians  wishes  of  grace  and  peace.  [1,2] 

I  praise  God  that  in  Christ  he  has  be- 
stowed upon  us  all  spiritual  and  heavenly  [3] 
gifts,  according  to  his  eternal   purpose  of  [4] 
love,  to  make  us  pure  and  sinless  through 
the   work  of  Christ.      For   our  salvation 
is  grounded    in  God's    gracious  purpose 
of   redemption,    wherein   he    has   accom- 
plished his   loving  design  and  has  saved 
us  through  his  Son.     For  it  is  due  to  the    [5,6] 
abundant  grace  of  God  that  we  are  saved 
by  the  death  of  Christ  and  delivered  from 
our  sins.     In  the  gospel  we  see  revealed   [7] 
the  heavenly  secret  of  the  divine  wisdom, 
which    God  will,    at  length,    fulfil    in   the 
saving  work  of  Christ;   namely,  to  bring 
all  beings  and  powers,  whether  in  heaven 
or    earth,    into    unity    and     harmony    in 
him;  and  in  him  we  receive    our  herit-  [8-10] 
217 


Chap.  I.]  The  Epistles  of  Paul 

age  of  mercy,  according  to  God's  saving 
and  effective  purpose,  that  we  Jews  who 
had  set  our  hope  on  Christ  might  realize 

[11,12]  the  purpose  of  God's  love.  And  you 
Gentiles  too,  when  you  heard  the  mes- 
sage of  salvation  through  Christ,  believed 
on  him  and  received  the  Holy  Spirit  as 
a  pledge  that  your  deliverance  from  sin 
should    be     complete,    in    fulfilment    of 

[13.14]   God's   loving  will. 

On  this  account,  since  I  heard  the 
story  of  your  devotion  to  Christ  and  to 
his  people,  I  unceasingly  praise  God  for 

[15.16]  it,  and  beseech  him  to  enrich  your  life 
[17]  with  all  spiritual  wisdom  and  knowledge; 
to  illumine  your  hearts  that  you  may 
appreciate  the  hope  to  which  he  calls 
you,  the  glorious  blessings  in  store  for 
you,   and    his  effective  working   for   the 

[18, 19]  salvation  of  believers,  —  a  power  which 
he  has  shown  in  the  resurrection  and 
glorification  of  Christ,  whereby  he  has 
placed  him  in  the  supreme  seat  of  au- 
thority in  heaven  and  has  subordinated 
to  him  all  existing  powers,  and  made 
him  Sovereign  over  his  church,  his  mys- 
tical body,  which  is  filled  and  penetrated 

[20-23]  by  his  life. 

218 


Epheslans  [Chap.  2. 


Chapter  II 

And  you  Gentiles,  likewise,  did  God 
raise  to  a  holy  life  from  the  moral  death 
of  sin,  —  a  state  of  sin  in  which  you  [i] 
were  formerly  dominated  by  the  princi- 
ples of  this  evil  age,  in  obedience  to 
Satan,  the  Prince  of  the  powers  which 
inhabit  the  upper  air,  the  evil  Spirit 
which  is  now  ruling  in  those  who  dis- 
obey God.  To  these  disobedient  ones  we  [2] 
Jews  also  belonged  when,  in  our  former 
life,  we  gave  ourselves  up  to  evil  pas- 
sions and  imaginations,  and,  thus  giving 
the  rein  to  nature,  became  objects  of  God's 
displeasure  as  really  as  the  rest  of  man- 
kind. But,  despite  our  wickedness,  God  [3I 
in  his  great  love  raised  us  from  the 
moral  death  into  which  we  had  sunk,  into 
a  blessed  life  of  fellowship  with  Christ 
(to  his  grace  be  all  the  praise !),  and 
made  us  partakers  in  his  heavenly  do- 
minion and  glory.  For  God's  grace  is  [4-6] 
the  ground  of  our  salvation,  as  faith  is 
the  condition  of  its  appropriation ;  we 
do  not  achieve  it  by  our  good  works; 
219 


Chap.  2.]  The  Epistles  of  Paul 

God  freely  bestows  it,  and  we  must  as- 
[7-9]  cribe  it  to  his  goodness  alone.  Our 
Christian  life  is  his  work ;  we  are  his 
new  creation  and  in  his  gracious  purpose 
he  has  given  us  our  place  and  work  in 
[10]   his   kingdom. 

Do  not  forget  your  former  condition 
when  you  were  carnal  heathen ;  when 
Jews,  the  so-called  "  circumcision,"  used 
to  speak  of  you  with  contempt  as  *'  the 
uncircumcision  ; "  when  you  had  no 
knowledge  of  Christ,  of  God's  chosen 
people,    or    of  his     gracious    revelation 

[11,12]  to  them,  —  were  hopeless  and  godless. 
How  great  the  change !  now  through 
the  death  of  Christ  you  have  been  made 
[13]  part  of  the  true  spiritual  Israel.  For 
by  his  saving  death  for  all  men  he  has 
undone  the  old  division  of  Jew  and 
Gentile ;  he  has  set  aside  the  law  which 
hedged  the  Jews  off  from  the  rest  of 
mankind  ;  he  has  united  and  harmonized 
in  himself  all  mankind,  so  that  humanity 

[14,15]  is  no  longer  two  but  one.  In  his  death 
for  our  entire  race  he  has  healed  the  old 
division  and  has  united  Jew  and  Gentile  ; 
his   common    salvation    brings   them    to- 

[16-18]   gether    as    sons    of    a    common    Father. 

220 


Ephesians  [Chap.  3. 

You  must  no  longer  be  regarded  as  out- 
casts ;  you  are  a  part  of  the  family  of 
God ;  yours  is  the  full  heritage  of  reve- 
lation through  apostles  and  prophets ; 
yours  the  saving  benefits  of  Christ.  You  [19,20] 
are  a  part  of  his  spiritual  temple.  You 
must  be  fitted  and  shaped  to  your  own 
place,  so  that  the  whole  structure,  harmo- 
nious and  beautiful,  may  rise  into  a 
perfect  dwelling-place  for  the  Spirit  of 
God.  [21,22] 


Chapter  III 

It  is  to  promote  your  edification  in  the 
spiritual  life  that  I  am  enduring  the  hard- 
ships  of   imprisonment,  —  for  of   course   [i] 
you  know  that  I  was  entrusted  with  the 
mission  of  proclaiming  the  grace  of  God 
to  you  Gentiles.     You  know  that  to  me  [2] 
was  disclosed  the  secret  of  God's  universal 
benevolence,   on   which    I    have    already 
commented  in  few  words,  by  the  reading 
of  which  you  can  perceive  my  acquaint- 
ance with  God's  saving  purpose  in  Christ.   [3.  4] 
In    ancient    times    the    knowledge    that 
God's    merciful    designs    embraced    the 


Chap.  3.]  The  Epistles  of  Paul 

Gentiles,  as  well  as  the  Jews,  was  hidden 
from  the  thoughts  of  men;  but  it  has 
now  been  revealed  by  the  Spirit  to  the 
apostles  and  prophets,  whom  God  has 
made  the  chosen  recipients  of  this  knowl- 

[5]   edge,    that    God    purposes   to    save    the 

[6]  Gentiles  through  Christ.  And  this  is  the 
message   which    God   has    commissioned 

[7]  and  empowered  me  to  proclaim.  Yes, 
to  me,  once  the  wicked  persecutor  of  the 
Christians,  has  God  given  the  great  priv- 
ilege  of  assuring  the   heathen   that  they 

[8]  may  be  saved  through  Christ,  and  of 
helping  them  to  believe  that  the  sover- 
eign God  has  disclosed  in  Christ  his  lov- 

[9]  ing  purpose  towards  them.  Thus  by  the 
union  of  all  mankind  in  the  church  shall 
it  become  apparent  to  all  supernal  Powers 
how  glorious  is  God's  redemptive  purpose 
in  Christ,  through  faith  in  whom  we  come 
[10-12]  to  God  in  trustful  confidence.  Such  being 
my  mission  on  your  behalf,  do  not  be 
disheartened  in  your  zeal  because  I  must 
suffer  persecution ;  rather  should  you 
feel  honored  by  my  endurance  of  suffer- 
[13]   ing  for  your  sake. 

That  you  may  be  encouraged  I  humbly 
pray  the  Father,  from  whom  every  order 
222 


Epheslans  [Chap.  4. 

of  his  children  receives  its  name,^  that  in   [14,15! 
his     abundant    grace    he    would    enrich 
your  inner  life ;    that  through   faith  you    [16] 
may   have  living  fellowship  with    Christ,    [17] 
so  that,  being  firmly  established   in  love, 
ye   may   be  fully  able  to   grasp,  with  all 
your  fellow-believers,  the  boundless  great- 
ness of  Christ's  love  for  men,  that  all  gifts 
of  divine  grace  may  be  yours.  [18, 19] 

Now  unto  him  who  is  able  to  bless  us 
far  beyond  all  our  desires  and  concep- 
tions, according  to  that  power  whereby 
he  works  within  us,  —  unto  him,  in  Christ, 
be  honor  rendered  in  his  church,  forever 
and  ever.     Amen.  [20,21] 


Chapter  IV 

Therefore  I,  the  Lord's  prisoner, 
exhort  you  to  fulfil  in  your  life  the  true 
meaning    of  your    Christian    profession,   [i; 

1  There  is  a  paronomasia  here  which  it  is  impossible 
exactly  to  reproduce  in  English.  God  is  the  irarrip 
after  whom  every  irarpid  is  named ;  that  is,  the  very 
name  iraTpia  points  to  God  as  its  irar-np;  every  order 
of  God's  creatures  by  its  very  name  (TraTpid)  recog- 
nizes him  as  the  Father.  The  practical  import  of  the 
whole  phrase  is  :  Father  of  angels  and  men. 
223 


Chap.  4.]  The  Epistles  of  Paul 

Be    humble,    meek,    gentle,    patient,  and 

[2]  loving.  Strive  to  maintain  the  unity 
which  the  Spirit  fosters,  being  bound  to- 

[3]  gether  by  the  tie  of  peace.  The  church, 
Christ's  mystical  body,  is  one,  and  is  ani- 
mated by  one  Spirit ;  the  hope  of  salva- 
tion, to  which  you  are  summoned  by  the 

[4]  gospel,  is  the  same  for  all  believers.  We 
have  a  common  Lord ;  faith  and  baptism 
mean  the  same  for  us  all ;  we  have  one 
God  and  Father,  whose  Spirit  pervades 
[5,6]  and  rules  all  Christian  hearts.  But, 
along  with  these  grounds  of  unity,  there 
is  also  variety  in  the  church.     Christ  has 

[7]  distributed  to  us  various  gifts  of  grace. 
As  the  Scripture  says,  When  he  ascended 
to  heaven  in  triumph,  he  bestowed  gifts 

18]   upon  men.      [Now  this  ascent  implies  a 

previous  descent  to  the  underworld.     It 

implies  also  the  identity  of  the  One  who 

first  went  down  to  the  world  of  the  dead 

and  then  went  up  to  the  highest  heavens 

[9,10]   there  to  reign  in  glory  and  power.]      His 

various  gifts  are  illustrated  by  the  various 

offices  and  functions  in  the  church,  such 

as  those  of  the  apostle,  the  prophet,  the 

[11]   evangelist,  the  pastor  and  teacher.     All 

these    gifts    are    designed    to    equip    his 

224 


Ephesians  [Chap.  4. 

people  for  their  work  of  service  and  to 
enable  them  to  build  up  his  church,  until   [12] 
we  all  attain  the  ideal  of  unity  and  har- 
mony in  faith  and  knowledge,  —  the  full 
maturity  of  Christian  manhood,  measured 
by  the  standard  of  Christ's  own  perfec- 
tion.    The  purpose  of  his  gracious  gifts   [13] 
is  that  we  should  not  continue  immature 
and   unstable  in  our  Christian  life,  so  as 
to  be  susceptible  to  every  deception  and 
error;   but  that,  living  in  truth  and  love,   [14] 
we  should  become  like  him  from  whom 
we   draw  our  spiritual  life,  even  Christ.    [15] 
He  is   the  bond  which  binds  us   all  to- 
gether.    He  is   the   Head   of  a  body  of 
which   we    are  all   parts.     By   him   each 
part,  filling  its  own  place  and  performing 
its  own  function,  is  made  to  contribute  to 
the  growth  and  perfection  of  the  whole 
in  love.  [16] 

Such  being  the  nature  and  require- 
ments of  the  Christian  life,  you  should 
not  live,  as  other  Gentiles  do,  in  wicked 
folly  and  moral  blindness,  estranged  from 
God  by  ignorance  and  perversity,  in  [17, 18] 
moral  insensibility  giving  themselves  over 
to  the  indulgence  of  the  basest  passions.  [19] 
Such  a  life  is  contrary  to  Christ.  When' 
15  225 


Chap.  4.]  The  Epistles  of  Paul 

the  gospel  was  preached  to  you,  you  were 
taught  that  discipleship  to  Christ  requires 
the  giving  up  of  the  old  sinful  life,  with 

[20,22]   its  corruptions,  and  the  living  of  a  new, 

[23,24]   inward,  spiritual,  and  holy  life. 

Renounce,  then,  the  sins  which  marked 
that  former  evil  life.  Cease  lying  and 
speak  the  truth,  for  this  is  a  duty  based 
[25]  in  our  common  humanity.  Let  not  your 
anger  betray  you  into  sin ;  let  no  day's 
close  find  you  still  harboring  resentment ; 
do  not  allow  Satan  to  obtain  power  over 

[26,27]   you.      Those  who    have    been    guilty   of 

stealing  must  cease  from  it  and  support 

themselves    by   honest   labor,    that   they 

[28]   may    also     aid     their    needy    brethren. 

Avoid    all    corrupt    speech    and    employ 

such   as   shall   build   up   the  church  and 

[29I   bless  the  hearers.      And   grieve  not  the 

Holy   Spirit,   given   you   as   a   pledge  of 

[30]   your   redemption.       Put  away  from   you 

every    resentful    and    malicious    passion, 

and  imitate  the  kindness,  tenderness,  and 

forgiveness    with    which     God,   through 

[31.32]   Christ,  has  regarded  and  treated  you. 


226 


Ephesians  [Chap.  5. 


Chapter    V 

This  love  of  God  is  the  pattern  of  life 
for  you,  his  beloved  children.      Let  love   [0 
therefore  rule  your  life,  even  as  it  ruled 
that  of  Christ,  who  gave   himself  up   to 
death  for  us,  an  offering  acceptable  in  the 
sight  of  God.     As   Christians  you  must   [2I 
wholly  avoid  all   impurity,  lust,  and  ava- 
rice, all    buffoonery  and    ribald    jesting, 
for  such   speech  becomes  you   not,   but 
rather  thanksgiving.     For  you  know  well   [3.4] 
those  who  are  guilty  of  such  sins  (covet- 
ousness  is  a  kind  of  idol  worship)  have 
no  part  in  the  kingdom  of  heaven.     Let   [5] 
no  man  persuade  you  that  such  sins  are 
innocent ;    for  they  are  the  deeds  which 
provoke  God's   holy  indignation   against 
those  who  are  guilty  of  them.     Refuse  all   [6] 
partnership  with  such  persons ;   for  your 
former  evil  life,  with  which  such  vices  are 
in  keeping,  is  now  passed,  and  you  are 
now  the  possessors  of  the  light  of  purity 
and  truth;   let  your  conduct  be  pure,  for 
the  Christian  life  yields  moral  rectitude 
and  uprightness  as  its  fruit.     Make  sure   [7-9] 
227 


Chap.  5.]  The  Epistles  of  Paul 

of  what  is  acceptable  to  Christ  and 
wholly  avoid  the  evil  life  which  brings 
no  fruitage  of  blessing,  but  rather  expose 
[10,11]  its  real  character.  For  of  the  secret 
deeds  of  the  heathen  it  were  disgraceful 
even  to  speak.  The  light  of  truth,  shin- 
ing upon  them,  makes  their  foulness 
manifest.  And  that  this  judgment  of 
the  light  upon  evil  may  take  place,  we 
Christians  must  rouse  ourselves  from 
moral  stupor  and  become  the  bearers  of 
[12-14]   Christ's  light  to  men. 

Take  careful  heed,  then,  to  your  con- 
duct;  be  discerning  and  make  the  most 
of  your  opportunities,  for  the  times  are 
[15.16]   evil.     Do  not  give  way  to  folly,  but  learn 
[17]   to  know  the  will  of  Christ.     Do  not  seek 
the   excitement  of  intoxication,  but  the 
joy  which  comes  from  the  Spirit's  indwell- 
[iS]   ing,  so  that  you  may  edify  one  another 
with   devout   songs   of   praise  to   Christ, 
[19]   accompanied  by  the  melody  of  the  heart. 
Render  perpetual  thanks  to  God  for  all 
the    blessings   which    he    has    bestowed 
[20]   upon  you   through  Christ. 

Observe  among  yourselves  the  proper 
relations  of  subjection  and  dependence, 
[21]   remembering  that  Christ  is  your  judge. 
228 


Ephesians  [Chap.  5. 

This  law  of  dependence  requires  the  obe- 
dience of  the  wife  to  her  husband,  which  is 
involved  in  obedience  to  Christ.    For  the   [22J 
husband    possesses    authority   over    the 
wife,  even  as  Christ  does  over  the  church, 
his  mystical  body,  which  he  saves.     But   [23] 
as  the   church  obeys  Christ,  so  let  wives 
in  all  things  obey  their  husbands.     Hus-    [24] 
bands,    on    their   part,    must    love    their 
wives  with  a  love  such  as  Christ  showed 
in  his  willingness  to  die  for  the  church, 
in  order  that,  having   purified   it  in  the 
baptismal  waters,  he  might  hallow  it  by 
the   indwelling    of    God's   word,   that,   at   [25,26] 
his  coming,  he  might  set  before  himself 
his  church  as  a  pure  and  spotless  bride.    [27] 
With    such    love   should    husbands   love 
their  wives,  —  even  as  they  cherish  their 
own    bodies.       Since    husband    and   wife 
are   morally  one,  to   love   the  wife  is   to 
love  one's  self.      Men  do  not  disregard,   [28] 
but  care  for  and  preserve  their  bodies,  as 
Christ  also  cherishes  his  body,  the  church 
of  which  we   are    members.     Therefore,   [29,30] 
just  as  in  marriage  (according  to  the  Old 
Testament)  a  man  is  to  leave  his  parents 
and  become  one  with  his  wife  in  wedlock, 
so  shall    Christ  at  his    coming    become 
229 


Chap.  6.]  The  Epistles  of  Paul 

[31]  united  with  his  spiritual  bride,  the  church. 
A  deep  meaning  underlies  this  language, 
and  I  apply  it   to   the   mystical   union  of 

[32]  Christ  with  the  church.  Now,  to  pursue 
the  subject  no  further,  let  each  one  of 
you  (according  to  the  analogy  of  Christ's 
love  for  his  church)  love  his  wife  as  him- 
self, and   let   the  wife   in   turn  reverence 

[23]   her  husband. 


Chapter  VI 

The  principle  of  dependence  and  sub- 
mission in  question  requires   children  to 
render   obedience   to    their    parents   as   a 
[^1   Christian  duty.     They  are  to  honor  their 
parents  according  to  the  commandment, 
which  is  the  first  one  which  has  a  promise 
attached  to  it;  namely,  that  of  long  life  in 
[2,  3]   the  land  of  promise  for  those  who  obey. 
And  fathers,  on  their  part,  should  not  by 
harshness     provoke     angry    passions    in 
their  children,  but  should  discipline  and 
[4]   train  them  in  the  spirit  of  Christ. 

Servants    are    to    obey    their     natural 
superiors  with  a  zeal  which  is  careful  to 
leave    no    duty  undone,  without    hypoc- 
230 


Ephesians  [Chap.  6. 

risy  or  duplicity,  as  rendering  service  to 
Christ.  Their  service  should  not  be  [Sl 
rendered  with  a  mere  semblance  of 
fidelity  or  with  a  view  to  human  appro- 
bation, but  in  the  conviction  that,  as 
Christ's  servants,  their  work  is  divinely 
appointed  and  is  to  be  faithfully  per- 
formed as  a  duty  which  they  owe  to 
God.  They  should  remember  that  [6, 7] 
every  man  —  whatever  his  social  stand- 
ing—  shall  receive  from  Christ  the  just 
reward  of  his  service.  And,  in  turn,  the  [8] 
masters  must  treat  their  bondmen  with 
kindness,  refraining  from  all  undue 
severity  and  remembering  that  they,  as 
well  as  their  slaves,  are  under  the  au- 
thority of  the  exalted  Christ  and  that 
he  will  impartially  judge  men  without 
reference  to   their   social   condition.  [9] 

Finally,  equip  yourselves  with  the  con- 
quering power  which  the  Lord  bestows.  [10] 
As  Christian  warriors,  array  yourselves  in 
the  panoply  of  God  in  order  that  you 
may  stand  your  ground  against  the  cun- 
ning assaults  of  the  devil.  For  our  [11] 
Christian  conflict  is  not  against  feeble 
human  strength,  but  against  the  super- 
human powers  which  rule  this  dark  and 
231 


Chap.  6.]  The  Epistles  of  Paul 

evil  age,  —  against  the  wicked  spirit-hosts 

[12]  which  inhabit  the  upper  air.  Wherefore 
put  on  the  whole  armor  of  God,  that  you 
may  be  able  to  withstand  them  in  the 
day  of  battle,  and,  having  achieved  the 
victory  over  all  foes,  may  still  stand  up- 

[13]  right  ready  for  conflict.  Stand  forth, 
therefore,  girded  with  the  belt  of  truth, 
wearing  the  breastplate  of  moral  upright- 
ness and  shod  as  ready  messengers  of  the 
[14,15]  glad  tidings  of  peace.  And  in  addition  to 
these  equipments,  take  up  the  shield  of 
faith  by  means  of  which  you  will  be 
able  to  extinguish  all  the  burning  arrows 

[16]  of  Satan.  And  put  on  as  a  helmet 
the  certainty  of  salvation  and  grasp  the 
sword    which    the     Spirit    provides,    the 

[17]  gospel  of  divine  truth.  Continue  to  pray 
unceasingly  and  earnestly  for  all  our 
fellow-Christians,  and  for  me,  that  God 
would  guide  and  teach  me  in  my  efforts 
to  disclose  to  men  the  heavenly  secret 
[18, 19]  contained  in  the  gospel  for  the  proclama- 
tion of  which  I  am  in  my  imprisonment 
fulfilling  the  office  of  Christ's  represen- 
tative. Continue,  then,  to  pray  that  I 
may  deliver  my  message  with  boldness, 

[20]   as  it  is  my  duty  to  do. 

232 


Ephesians  [Chap.  6. 

Now  that  you,  as  well  as  others,  may 
know  my  condition,  Tychicus,  the  be- 
loved brother  and  faithful  servant  of 
Christ,  will  fully  inform  you.  I  have  [21] 
sent  him  for  this  very  purpose,  that  you 
might  know  how  we  do  and  that  he 
might  encourage  you  in  the  Christian 
life.  [22] 

Peace  be  to  the  brethren,  and  love  with 
faith,  from  God  our  Father,  and  the  Lord 
Jesus  Christ.  Grace  be  with  all  who  love 
our  Lord  Jesus  Christ  with  never-failing 
love. 


233 


The  Epistle  to  the 
Philippians 


Chapter  I 

Paul  and  Timothy,  bondmen  of  Jesus 
Christ,  to  all  the  Christians  at  Philippi, 
together  with  the  bishops  and  deacons,  [i] 
Grace  and  peace  from  God  our  Father 
and  from  the  Lord  Jesus  Christ  be  with 
you.  [2] 

I  am  thankful  to  God  whenever  I  think 
of  you.  I  always  gladly  remember  you 
all  in  my  prayers,  for  you  have  co-oper- 
ated with  me  in  extending  the  gospel 
from  the  time  when  you  first  heard  of  it 
until  now.  I  am  confident  that  God,  who  [3-5] 
has  begun  the  work  of  your  salvation,  will 
carry  it  forward  to  its  perfection  at  the 
Lord's  coming.  I  justify  this  confidence  [6] 
by  my  afi"ection  for  you  and  by  your 
sympathy  and  co-operation  with  me  in 
my  imprisonment  and  in  the  promotion 
of  the  gospel.  Thus  have  you  all  shown 
yourselves  to  be  sharers  in  the  grace  which 
Christ  has  bestowed  upon  me.  I  call  [7] 
237 


Chap.  I.]  The  Epistles  of  Paul 

God  to  witness  that  I  yearn  after  you  all 

[8]   with  a  Christ-like  affection.     I  pray  that 

your  love  may  grow  more  and  more  in 

intelligence  and  discrimination,  that  you 

may  discern  and  approve  the  good,  that 

you  may  be  found  pure  and  blameless  at 

Christ's  coming,  and  that  you  maybe  full 

[9-1 1]   of  all  good  works,  to  the  praise  of  God. 

Now     my     trial     and     imprisonment, 

brethren,  so  far  from  hindering  my  work 

[12]  of  preaching,  have  rather  promoted  it. 
That  I  was  imprisoned  for  my  devotion 
to  Christ  has  become  known  not  only  to 
the  soldiers  of  the  imperial  guard,  but  to 

[13]  the  whole  people  of  Rome,  and  my  ex- 
perience and  success  have  inspired  most 
of  my  fellow-disciples  with  new  zeal  and 
boldness  in  the  proclamation  of  the  gos- 

[14]  pel.  But  not  all  who  preach  Christ  do 
so  from  worthy  motives.  Some  are  act- 
uated by  envy  of  me ;  others  by  kind- 
ness towards  me.  The  latter  work  in 
sympathy  with  me  as  a  divinely  appointed 
defender  of  the  gospel;  the  former  are 
moved  by  a  spirit  of  contention  and  par- 
tisanship, designing  only  to  annoy  and 
[15-17]  wound  me.  What  shall  be  said  of  the 
work  of  those  who  do  this?  I  will  only 
238 


Philippians  [Chap,  i.] 

say  of  it  that,  In  any  case,  whether  with 
pure  or  with    impure  motives,  Christ    is 
proclaimed  and  in  that  I  rejoice ;  yes,  and 
I  will  continue  to  rejoice.    For  I  know  that    [iS] 
this  trial  which  they  are  causing  me  will 
result  in  my  spiritual  profit,  in  answer  to 
your  prayers  and  through  the  grace  of 
the  Spirit.     And  thus  shall  I  realize  my   [19] 
eager  longing   and    confidence    that   my 
efforts  will  not  be  defeated,  but  that  now, 
as  always,  I  shall  act  and  speak  with  all 
courage,  so  as  to  honor  Christ  with  my 
life,   whether  I  give  it  up  in  his  service 
or    live    to    labor   on   in  his   cause.     Be-   [20] 
tween  life  and  death  I  have  little  care  to 
choose.     Life    means    labor    for    Christ; 
death  means  blessed  fellowship  with  him.    [21] 
When   I   think   of  what  I   might   do   for 
Christ  by  continuing  to  live  —  but  I  will 
express  no  preference.     Each  alternative    [22] 
powerfully  appeals  to  me.     My  personal 
wish    would    be    to    die    and    dwell    with 
Christ ;   for  me  that  would  be  better  than 
living.     But  when  I   think  of  you  and  of 
what  I  can  do  for  you,  I  should  wish  to 
live  and  labor  on.     And  when  I  view  the   [23,24] 
question  thus,  I  am  persuaded  that  it  will 
be  so.     I  shall  continue  with  you  all,  that 

239 


Chap.  2.]  The  Epistles  of  Paul 

I  may  promote  your  Christian  life  and 
your  joy  in  believing,  so  that  you  may 
greatly  rejoice  in   Christ  when  you  have 

[25,26]  me  present  with  you  once  more.  But 
whether  I  come  or  not,  do  you  act  worthily 
of  your  citizenship  in  the  heavenly  king- 
dom, that,  whether  present  or  absent,  I 
may  learn  that  in  unity  of  spirit  you  are 
standing  firm  and  are  vigorously  defend- 
ing the  faith  in  Christ  which  the  gospel 
[27]  requires.  I  hope  to  hear  that  in  the 
presence  of  the  assaults  of  your  enemies 
you  display  a  courage  which  will  be  at 
once  an  omen  of  their  utter  defeat  and 
a  divine  pledge  of  your  victory,  for  God 
has  graciously  bestowed  upon  you  the 
privilege,  not  only  of  believing  on  Christ, 

[28,  29]  but  also  of  suffering  for  his  sake.  In  your 
present  trials  you  are  engaged  in  the 
same  struggle  in  which  you  saw  me  con- 
tending when  I  was  at  Philippi,  and  which 
you  now  hear  of  my  waging  here  in  my 
[30]   Roman  prison. 

Chapter  II 

I  APPEAL  to  you   in  the  name  of  your 
Christian  experience,  your  mutual   love, 
240 


Philippians  [Chap.  2. 

your  spiritual  fellowship,  and  your  affec- 
tions and  sympathies,  to  give  me  the  joy 
of  knowing  that  you  continue   in   unity 
and    harmony.      Avoid    all    partisanship   [1,2] 
and  vain  ambition  and  cultivate  humility 
and    unselfishness.     Let   no   one  of  you    I3] 
regard  merely  his   own  interests,  but  let 
him  also  consult  the  interests  and  wants 
of  others.     Cherish  the  disposition  which   [4] 
dwelt  in  Christ,  who,  though  he  existed 
in  a  divine  mode  of  being,  did  not  regard 
that  state  of  existence  as   something  to 
be  eagerly  grasped  and  retained,  but  re- 
linquished it  and  assumed  the  likeness  of 
men  by  taking  on  a  servant-form.     Nor  [5-7] 
was  this  all.     Having  assumed  the  fashion 
of  our  humanity,  he  stooped  to  suffer,  in 
obedience  to  God,  the  shameful  death  of 
the  cross.     But  the  path  of  humiliation   [8] 
proved  to  be  the  way  of  true  exaltation, 
for  in  consequence  of  his  self-renuncia- 
tion God  exalted  him  to  a  place  of  supre- 
macy and  dominion  and  bestowed   upon 
him  the  highest  title  and  dignity,  and  or- 
dained that  all  beings  should  pay  homage 
to  his  majesty  and  acknowledge  his  lord- 
ship to  the  praise  of  God  the  Father.  [9-11J 
Inspired  by  this  example  of  Christ,  con- 
16                         241 


Chap.  2.]  The  Epistles  of  Paul 

tinue  to  show  the  same  spirit  of  obedience 
which  you  have  always  shown.  Do  not 
depend  upon  my  presence  to  incite  you 
to  your  duty,  but  now  while  I  am  absent 
from  you,  diligently  seek  to  carry  to  com- 
pletion the  work  of  your  salvation  with 

[12]  all  care  and  anxiety  lest  you  fail.  And 
remember  that  you  do  not  strive  at  this 
task  unaided.  God  is  meanwhile  work- 
ing within  you,  inspiring  your  determina- 
tion and  directing  your  progress,  in  order 
that   his    gracious    will    may    be    accom- 

[13]  plished  in  your  completed  salvation. 
Avoid  complaints  and  dissensions,  that 
you  may  provoke  no  censure  and  may 
show  yourselves  to  be  God's  true  chil- 
dren in  the  midst  of  a  corrupt  people, 
among  whom  you  are  to  appear  as  lumi- 
naries in  a  dark  world,  holding  out  to 
[14,15]  others  the  gospel  of  life.  Let  me  be  able, 
when  Christ  shall  appear,  to  point  to 
your  faithfulness  as  proof  that  my  efforts 

[16]  on  your  behalf  have  not  been  fruitless. 
Yes,  to  secure  this  result  I  would  willingly 
pour  out  my  life  as  a  libation,  in  addition 
to  the  sacrifice  of  your  faith  which  you 
are  offering  to  God  ;  I  can  rejoice  in  pro- 
moting your  salvation  even  at  such  a  cost, 
242 


Philippians  [Chap.  2. 

and  I  ask  you  also  to  rejoice  and  to  con- 
gratulate me.  [17.18] 

But  I  am  hoping  for  such  a  favorable 
turn  in  my  case  that  I  can  send  Timothy 
to   you   soon   and  obtain    news    of  your 
condition.     For,  besides  him,  I   have  no   [19] 
other  who   would   so    genuinely    interest 
himself  in  your  welfare.     For  all  the  rest   [20] 
are  occupied  with  their  own  interests,  not 
with  those  of  Christ.     But  Timothy  you   [21] 
have    tested,   and  you    know  with   what 
filial  fidelity  he  served  me  in  promoting 
the  gospel.     I  hope,  therefore,  to    send   [22] 
him    as    soon    as  I    learn  what  turn  my 
affairs  will  take.     And  I  also  hope  that   [23] 
Providence  will  soon  open    the  way  for 
me    to    visit    you.     Meanwhile,    I    have   [24] 
deemed    it    necessary    to    send    to    you 
Epaphroditus,     my     comrade     and     the 
bearer  of  your   bounty  to  me.     For  he   [25] 
yearned  to  see  you,   and  was  distressed 
because  he  knew  that  you  had  received 
the  report  of  his  sickness.     And,  indeed,   [26] 
he  was  very  sick,  so  that  we  despaired  of 
his  life.     But  God   was   merciful  to   him 
and  to   me,   and   restored  him    and  thus 
spared   me  the  additional   sorrow  which 
his  death  would  have    caused.     I    have,   [27] 

243 


Chap.  3.]  The  Epistles  of  Paul 

therefore,  the  more  willingly  sent  him  to 
you,  that  you  may  be  cheered  by  seeing 
him,  and  that  the  knowledge  of  your  joy 
may  lighten  the  burden  of  my  present 
[28]  suffering.  Welcome  him  with  all  glad- 
ness as  a  Christian  brother.  Such  as  he 
are  deserving  of  all  respect,  for  in  his 
devotion  to  the  work  of  Christ  he  risked 
his  life  and  was  brought  near  to  death's 
door  that  he  might  render  that  service 
of  love  which,  had  it  been  possible,  you 
would  gladly  have  rendered  to  me  in 
[29,30]  person. 


Chapter  III 

Now,  my  brethren,  whatever  your 
trials,  continue  to  rejoice  in  the  Lord.  I 
do  not  hesitate  to  mention  again  an  old 
subject,  for  you   need  to  be  warned  with 

[i]  regard  to  it  again  and  again.  Be  on  your 
guard  against  those  shameless,  mischief- 
making  Judaizers,  whose  boasted  circum- 

[2]  cision  I  should  call  mere  mutilation.  For 
the  true  *'  circumcision  "  is  a  spiritual  wor- 
ship and  service,  such  as  w^e  Christians 
practise  who  set  no  value  upon  mere  out- 
244 


Phillpplans  [Chap.  3. 

ward  rites.     Were  any  saving  value  to  be   [3] 
attached  to  these,  I  might  lay  claim  to 
the  boasted  advantage.     I  was  born  and   U] 
reared  a  strict  Jew;   I  grew   up   a  rigid 
legalist  and  carried  out  my  Pharisaic  zeal 
consistently   by    persecuting   the    Chris- 
tians ;    in    conformity   to   the   law,  I   fell 
short  in  no  particular.     But  now  I  have   [5'  6] 
renounced   all    these    proud    claims    and 
supposed    advantages    for    the    sake    of 
Christ.     All  my  legal  righteousness  and   [7] 
meritorious  works  I  now  esteem  as  utterly 
worthless  compared  to  the  saving  knowl- 
edge of  Christ.     To  me  now  they  seem 
the    merest   refuse    if  only  I   can    make 
Christ  my  own,  and  find  my  true  life  in 
fellowship    with    him.       I     renounce    all   [8] 
claim    to    acceptance   with    God    on    the 
ground    of    my  obedience    to    the    law, 
and   seek   acceptance  and  pardon  solely 
through  trust  in  Christ  for  salvation.     I   [9] 
desire  only  fellowship   with   Christ,  —  to 
rise  with   him   to   newness  of  life,  to   die 
with  him  to  sin,  in  order  that,  at  length,  I 
may  attain    full  perfection  of  life  in  his 
kingdom.     But   this   high    attainment   is   Uo,ii] 
yet  far  beyond  me.      Still,  I  am  eagerly 
pressing  forward  in  the  race  in  order  to 

245 


Chap.  3.]  The  Epistles  of  Paul 

reach  the   goal  to  which  Christ  is  ever 

[12]  summoning  me.  No;  I  have  not  reached 
it;  but  one  thing  I  am  doing:  dissatisfied 
with  all  past  attainments  and  bending 
every  energy,  as  the  athlete  does  in  a 
race,  I  am  striving  to  reach  the  high  des- 
tiny to  which  God,  through  Christ,  has 
[i3»  14]  called  me.  Let  all  of  us,  then,  who  know 
the  nature  and  demands  of  the  Christian 
life,  give  ourselves  to  this  effort,  and  if, 
in  any  respect,  any  of  us  fall  short  in  our 
ideal  or  effort,  God  will  help  us  to  correct 
our  fault;  but  there  is  one  thing  we  must 
remember:  if  we  are  to  make  progress, 
we  must  live  up  to  our  best  present 
knowledge  of  the  ideals  and  requirements 
[15,16]   of  the  Christian  life. 

Vie.  with  each  other,  brethren,  in  imi- 
tating me,  and  observe  those  whose  con- 

[17]  duct  resembles  mine.  For  tl^re  are 
many,  of  whom  I  have  often  spoken  to 
you  and  now  tell  you  with  tears,  whose 
conduct   shows  them   to   be  foes  of  our 

[18J  doctrine  of  salvation  by  Christ's  death. 
They  are  destined  to  destruction ;  they 
are  slaves  of  appetite ;  they  rejoice  in 
their  own  disgrace;   their   affections   are 

[19]  set  on  this  world.     But  we  belong  to  a 
246 


Philipplans  [Chap.  4. 

commonwealth  which  has  its  seat  in 
heaven,  whence  we  look  for  the  appear- 
ance of  our  Lord  Jesus  Christ  to  save  us,  [20] 
who,  by  his  all-conquering  power,  shall 
transform  the  corrupt  and  perishable 
bodies  in  which  we  now  dwell  into  the 
likeness  of  his  own  glorified  body.  In-  [21] 
spired  by  this  glorious  hope,  my  brethren 
dearly  beloved,  stand  firm  in  your  Chris- 
tian life  and  profession.  [iv.  i] 


Chapter  IV 

I  BEG  Euodia  and  Syntyche  to  cease 
their  variance  and  become  reconciled.  [2] 
Yes,  I  entreat  you,  my  faithful  compan- 
ion, to  help  them  to  compose  their  dif- 
ferences, for  these  women  were  among 
my  devoted  helpers,  along  with  Clement 
and  the  other  faithful  laborers  whose 
names  are  written  in  the  register  of  God's 
faithful    people.  [3] 

Once  and  again  I  exhort  you  to  joy- 
fulness  in  your  Christian  life.     Be  gentle   [4] 
towards  all;    the    Lord's    coming   draws 
near.     Be  not  distracted  by  anxious  care,   [5] 
but    in   prayer   and   praise  commit  your 
247 


Chap.  4.]  The  Epistles  of  Paul 

[6]  wants  and  desires  to  God.  And  the 
peace  which  God  bestows,  which,  more 
than  all  human  reasoning  or  forethought 
brings  rest  to  the  soul,  will  guard  your 

[7]   hearts  and  thoughts  in  Christ  Jesus. 

Finally,  brethren,  whatever  is  worthy 
of  reverence,  true,  just,  pure,  lovely,  and 
fair,  —  in  short,  whatever  moral  excel- 
lence  there    is,   and    whatever   praise    it 

[8]  deserves,  carefully  reflect  upon  it.  Ob- 
serve  my   instruction  and  example,  and 

[9]    God  shall  bless  you  with  his  peace. 

It  is  to  me  a  sacred  joy  to  think 
that  after  so  long  an  absence  you  have 
again  proved  your  generous  kindness 
towards  me,  —  a  feeling  which  you  have 
constantly  cherished,  but  lacked  the  op- 

[10]  portunity  to  show.  It  was  not  merely 
my  need  which  made  your  gift  so  wel- 
come, for  I  have  learned  to  be  contented 

[11]  in  my  lot,  whatever  it  is.  I  know  how 
to  be  humbled  by  want  and  I  know  how 
to  bear  abundance.  I  have  become  ac- 
customed  to   the   most  various   outward 

[12]  conditions.  But  my  sufficiency  is  not 
from   myself,  but    from    him   who    gives 

[13]   me  strength  to  endure  all  things.     But, 
though  I  am  not  concerned  for  my  out- 
248 


Philipplans  [Chap.  4. 

ward    condition,   I   count   it    a    beautiful 
thing  in  you  to  show  me  your  sympathy 
and    aid    in   my  affliction.     And    this   is   [14] 
not  the  first  time,  for  you  will  remember 
well,  my  Philippian   friends,  that  in  my 
early  missionary  preaching,  as  I  was  leav- 
ing Macedonia,  you  were  the  only  church 
which    contributed    to    my   support,    for 
when  I  was  at  Thessalonica  you  more  than 
once  sent  supplies  to  me.     I  prize  your   [15,16] 
gift    not  so   much    for    itself   as  for  the 
spiritual   blessing  which   its    bestowment 
will    bring  to   you.     My  wants  are  fully   [17] 
met  by  your  recent  contribution  to  my 
need,  which  Epaphroditus  brought, —  a 
sweet    odor    of    sacrifice,     well-pleasing 
to    God.     God    will    abundantly    recom-   [rS] 
pense    you    out    of    his    full    storehouse 
of  blessing  In  Christ.     To  him,  our  God   [19] 
and  Father,  be  glory  forever.  [20] 

My  salutations  to  all  the  members  of 
your  church.  My  companions  here,  and 
all  the  members  of  the  Roman  church, 
especially  those  of  the  Emperor's  house- 
hold, salute  you.  The  grace  of  our  Lord  [21,22] 
Jesus  Christ  be  with  you.  [23J 


249 


The  First  Epistle  to  Timothy 


Chapter  I 

I,  Paul,  a  divinely  commissioned 
apostle  of  Christ,  send  to  you,  my  spir- 
itual son  Timothy,  salutations  of  grace, 
mercy,  and  peace.  [i,  2] 

I  now  repeat  the  exhortation  which  I 
gave  you  when  I  was  about  to  start  for 
Macedonia ;  namely,  that  you  should  warn 
certain  false  teachers  from  devoting  their 
attentions  to  foolish  myths  and  specula- 
tions concerning  the  derivation  of  spir- 
itual beings,  —  subjects  which  provoke 
disputes  rather  than  help  men  to  dis- 
charge their  duties  as  faithful  stewards  of 
God  ;  for  the  goal  of  the  gospel  require-  [3.  4l 
ment  is  love  pure  and  sincere,  and  faith 
without  pretence.  Some  have  deserted  [5] 
these  truths  and  in  their  folly  have  as- 
sumed to  be  expounders  of  the  divine 
law,  without  knowing  at  all  the  true 
import  of  that  which  they  pretend  to 
teach.     Now  the  law  of  God  is  certainly   [6,  7] 

253 


Chap.  I.]  The  Epistles  of  Paul 

profitable  if  it  is  used  according  to  its 
[8]  right  meaning  and  intention,  and  it  is  only 
rightly  used  when  one  considers  that  it 
exists  not  for  him  who  fulfils  the  divine 
will  in  free  obedience,  but  to  rebuke  and 
restrain  those  who  are  guilty  of  various 
sins  and  crimes  and  of  whatever  conduct 
is  contrary  to  the  wholesome  instruction 
[9,  loj  contained  in  the  gospel.  This  is  the 
view  of  the  nature  and  use  of  the  law 
which  accords  with  the  glorious  good 
news  which  God  has  now  proclaimed  and 
with    whose    proclamation    I    have    been 

[11]    intrusted. 

Praise  be  to  Christ,  who  strengthened 
me  and  deemed  me  fit  to  enter  his  ser- 

[12]  vice,  though  I  was  one  who  profaned 
sacred  things  and  bitterly  opposed  his 
cause.  But  he  had  compassion  upon  me, 
for  I  did  not  know  how  sinful  my  con- 

[13]  duct  was;  and  the  abounding  grace  of 
Christ  reached  even  to  me  and  produced 

[14]  in  me  the  fruits  of  faith  and  love.  True 
beyond  all  question  is  that  word, 
"  Christ  Jesus  came  into  the  world  to 
save    sinners,"    for    I    was    the    greatest 

[15]   sinner.     But  God  had  mercy  upon  me,  in 
order  that,  in  the  case  of  a  great  evil-doer 
254 


Timothy   I  [Chap.  2. 

such  as  I  was,  he  might  show  forth  all 
the  richness  of  his  forgiving  grace  as  an 
illustration  of  the  forbearance  which  he 
would  show  towards  those  who  should 
afterwards  believe  on  Christ  for  salvation.  [16] 
Now  to  the  one  God,  the  glorious  King 
of  the  ages,  be  all  praise  ascribed,  for- 
ever.    Amen.  [17] 

This  instruction,  then,  my  son  Timothy, 
respecting  the  true  Christian  teaching,  I 
now  deliver  to  you,  in  accord  with  the 
predictions  of  your  faithful  service  to 
Christ,  which  were  formerly  made.  In 
fulfilment  of  them  do  you  fight  the  good 
fight.  Hold  fast  to  Christ  and  to  a  pure  [18] 
purpose  in  his  service.  Be  warned  by 
the  loss  of  faith  on  the  part  of  some ;  for 
example,  Hymenaeus  and  Alexander, 
whom  I  have  remanded  to  Satan  for 
punishment,  that  they  may  thereby  be 
restrained  from  the  desecration  of  sacred 
things.  [19.20] 

Chapter  II 

The  first  point,  then,  which  I  charge 
you  to  observe  is  that,  in  the  public  wor- 
ship, all  classes  of  men  be  remembered 

255 


Chap.  2.]  The  Epistles  of  Paul 

in  the  prayers.  Let  God's  guidance  be 
asked  for  rulers  and  magistrates,  that  the 
church  may  enjoy  the  blessings  of  rest 
and  peace  in  the  practice  of  all  Christian 

[i,  2]  virtues.  The  offering  of  such  prayers  on 
behalf  of  all  men  is  pleasing  to  God,  since 

[3,  4]  he  desires  the  salvation  of  all.  For  there 
is  one  God,  the  Author  of  salvation  for 
all,  and  one  Mediator,  Christ  Jesus,  who 
himself  shares  man's  nature  and  died  to 
save  all  men,  —  a  work  of  grace  which 
was   destined   to    be    proclaimed  to    the 

[5,  6]   world  in  God's  own  time,  and  for  whose 

proclamation   I   solemnly  declare  that  I 

was  divinely  appointed   as  a  herald  and 

messenger  that  I  might  lead  the  heathen 

[7]   to  believe  on  Christ. 

I       further      direct      that,      wherever 

Christian    congregations     assemble,    the 

men    should   offer   up    public    prayer    in 

[8]   reverence  and  peaceableness.     Also,  that 

the  women  appear  in  the  congregation  in 

modest  guise  and  demeanor;   not  decked 

out  in   artificial   ornaments  and   wearing 

costly  raiment  and  jewels,  but  adorned 

(as  Christian  women  should  be)  with  the 

[9,  10]   beauty   of   a    good    life.     In    the    pubhc 

assembly   the   women   are   to   listen    and 

256 


Timothy   I  [Chap.  3. 

learn  with  all  docility.     I   forbid  them  to    [n] 
assume  the  function  of  public  teachers  or 
to  assert  their  authority  over  the  men  in 
the  conduct  of  the  affairs  of  the  church, 
and    require   that    they   be    quiet  in    the 
assembly.     For  man  was  a  prior,  woman   [12] 
a  subsequent,  creation  of  God  ;  moreover, 
it  was  not  man,  but  woman,  who  yielded 
to  the    voice    of  the    tempter;    but    she   [13,14] 
shall  realize  her  salvation,  not  by  assum- 
ing the  functions  of   public  life,  but   by 
keeping,    in  all   faithfulness    and    simpli- 
city, to  her  allotted  sphere  as  wife  and 
mother.  [15] 


Chapter  III 

The  high  estimation  in  which  the 
office  of  overseer  is  held  in  the  church 
is  quite  warranted.  Among  the  qualifi- 
cations required  in  one  who  would 
assume  this  office  are  :  purity  of  private 
life,  generosity,  capacity  for  teaching, 
peaceableness,  freedom  from  greed, 
ability  to  govern  his  own  household  and 
to  restrain  his  children  from  all  lawless 
and  froward  action  (for  how  could  one 
17  257 


Chap.  3.]  The  Epistles  of  Paul 

administer  the  affairs  of  the  church  who 
cannot  regulate  his  own  household?),  and 
experience  in  Christian  work,  so  that 
he  may  not,  by  reason  of  his  conceit, 
expose  himself  to  the  divine  judgment 
[2-6]  which  Satan  through  his  pride  incurred. 
Moreover,  he  must  sustain  a  good  repu- 
tation among  those  outside  the  church,  so 
as  not  to  fall  a  prey  to  the  wiles  of  the 

[7]  devil.  Deacons,  too,  must  be  honorable, 
straightforward,  temperate,  free  from 
covetousness,  keeping  the  treasure  of 
[8, 9]  Christian  truth  in  purity  of  heart.  The 
office  should  not  be  assumed  except  by 
those     whose     fidelity     has     been     well 

[10]   proved.     Their  wives,  also,  must  possess 
the    moral    qualities    which    have    been 

[ii]  mentioned.  Deacons,  I  repeat,  must 
be  exemplary  in  private  and  family  life, 
for  the  faithful  discharge  of  their  office 
leads  to  an  honorable  position  in  the 
church  and  to  the  confident  assurance  — 
grounded  upon  faith  in  Christ — of  the 
[12,13]   church's  appreciation. 

I  am  writing  In  the  hope  of  visiting 
you  soon ;  but  if  I  am  prevented  from 
doing  so,  these  written  Instructions  will 
serve  to  show  you   how  to  regulate   the 


Timothy   I  [Chap.  4. 

worship  and  government  of  the  church, 
which  is  the  support  and  preserver  of  the 
divine  truth.  And  this  secret  of  God's  [14,15] 
truth  as  revealed  in  Christ  is  confessedly 
deep  and  weighty,  including  (as  one  of 
our  hymns  expresses  it)  the  facts  of  his 
incarnation,  his  attestation  by  the  Holy 
Spirit,  the  ministration  of  angels  to  him, 
the  preaching  of  his  gospel  to  the 
heathen,  its  wide-spread  reception  and 
his  glorious  ascension.  [16] 


Chapter  IV 

Now  it  is  expressly  foretold  in  proph- 
ecy that  in  the  closing  period  of  this 
present  age  some  will  relinquish  their 
trust  in  Christ  and  give  themselves  over  to 
the  evil  influences  of  demoniacal  powers, 
being  led  astray  by  pretentious  false 
teachers  who  are  well  aware  of  their 
own  wickedness  and  guilt.  Among  their  [1,2] 
erroneous  teachings  is  their  prohibition 
of  marriage  and  their  insistence  upon 
ascetic  abstinence  from  certain  kinds  of 
food  which  God  created  for  man's  use, 
and   which    Christians  should    gratefully 

259 


Chap.  4-]  The  Epistles  of  Paul 

[3]   receive   and   enjoy.      For   all   the   provi- 
sions  of  God   for  man's  life  are  whole- 
some, and  should  be  gratefully  accepted 
and  used,  for  they  are  made  holy  by  the 
[4,  5]   partaker's  solemn  words  of  thanksgiving. 
If  you  impress  these  truths  upon  the 
minds  of  your  fellow-Christians,  you  will 
prove  yourself  an  acceptable  servant  of 
Christ,  mature  in  the  Christian  life  and 
knowledge  in  which  you  have  been  nur- 
[6]   tured.     Pay   no    heed    to    the    irreverent 
[7]   and    silly   myths    of  the    false    teachers. 
Train  yourself  in  spirituality;   for  though 
physical  gymnastic  has  a  temporary  value 
for  our  present  welfare,  spiritual  training 
secures  benefits  both  for  the  present  and 
[8]  for  the  future  life.     This  is  a  statement 
[9]  whose  truth  none  can  gainsay.     That  we 
may  achieve  this  heavenly  good  we  toil 
and   struggle,   being    moved    thereto    by 
our   hope   in   God's    salvation,   which    is 
freely  offered  to  all ;    but  is  realized  by 
[10]   those   who    believe    on    Christ.     Enforce 
[11]   these  principles  in  your  instruction.     So 
conduct  yourself  that  no   one  shall   lose 
respect    for    you    on    account    of    your 
youth ;    in  public  and   private  life   set  a 
good  example  before  your  fellow-Chris- 
260 


Timothy   1  [Chap.  5. 

tians.     While  I  am  absent  be  diligent  in    [12] 
the  public  reading  of  the  Scriptures  and 
in  the  work  of  religious  instruction.     Do   U3\ 
not   fail   to    use    God's    gracious   gift   for 
teaching   and    administration,  which    the 
Spirit  bestowed  upon  you  in  accordance 
with  a  prophecy  which  was  spoken  when 
the  body  of  elders,  by  the  imposition  of 
their  hands,  set  you  apart  to  your  office.    [14] 
Bear    these    exhortations    steadfastly    in 
mind    and  carefully   observe    them,   that 
all  may  note  your  attainments  in  Chris- 
tian grace  and  knowledge.     Have  careful   [15] 
regard  to  your  own  life  and  to  the  work 
of  instruction  of  which  you  have  super- 
vision.    Be  true  to  all  the  duties  which  I 
have   enjoined  upon  you,   and    you    will 
thereby  further  both  your  own  salvation 
and  that    of    those    committed    to   your 
guidance.  [16] 


Chapter   V 

Accord  to  the  persons  of  your  charge 
the    consideration   and    treatment   which 
are  appropriate  to  their  age  and  position,   [i,  2] 
Have    a  special    care   for   those   widows 
261 


Chap.  5.]  The  Epistles  of  Paul 

[3]  who  are  utterly  destitute  and  dependent. 
In  cases  where  widows  have  children  or 
grandchildren  who  can  support  them, 
they  should  be  enjoined  to  do  so,  thus 
making  return  for  what  their  parents 
had  done  for  them ;  God's  blessing  is 
promised  upon  such  a  fulfilment  of  filial 

[4]  duty.  Now  the  widow  who  is  wholly 
dependent  and  friendless  puts  her  trust 
in  God  alone  and  worships  and  serves 
him  continually;  while  she  who  gives 
herself  up  to  wanton  pleasures  abandons 
[5»  6]  herself  to  moral  death.  Carefully  ob- 
serve these  directions,  that  the  widows 
of  your  charge  cause  no  scandal  in  the 

[7]  church.  Now  with  respect  to  the  sup- 
port of  widows,  the  general  principle  is 
that  each  person  must  care  for  his  own  rela- 
tives ;  if  he  does  not,  he  fails  to  show  the 
natural  affection  which  even  the  heathen 

[8]  exhibit.  Let  no  widow  be  placed  on  the 
list  of  church  pensionaries  who  does  not 
fulfil  the  following  conditions :  She  must 
be  not  less  than  sixty  years  of  age,  must 
have  lived  an  unsullied  conjugal  life,  and 
must  be  well  attested  as  one  who  has 
reared  and  trained  her  own  children  well, 
shown  generosity,  served  her  fellow-be- 
262 


Timothy    I  [Chap.  5. 

lievers,  comforted  the  sorrowing,  and,  in 
short,   as   having   Hved   a  life  of  faithful 
Christian  service.     Do  not  enroll  widows  [9>  10] 
who  are  under  sixty,  for  they  are  likely 
to    turn    away    from    Christ   to    worldly 
pleasures,  and  to  marry  again,  and  thus 
to    incur   the    blame    of   forsaking   their 
allegiance  to  Christ.     Thus  they  readily   [11,12] 
form  habits  of  laziness,  gossiping,   med- 
dlesomeness, and  recklessness  in  speech.   [13] 
I    therefore   counsel  that  these  younger 
widows  marry  and  rear  families,  so  as  to 
bring  no  reproach  upon  the  church ;   for  [14] 
some  of  them  have  already  deserted  the 
path  of  the  Christian  life.     If  any  Chris-   [15] 
tian  woman   have  widowed   relatives  de- 
pendent  upon   her,   let    her,   if  possible, 
support  them,  that  the  church   may  be 
relieved  from  assuming  their  maintenance, 
so  that  it  can  reserve  its  entire  bounty 
for  those  widows  who  have   no  one  to 
provide  for  their  wants.  [16] 

Elders  who  faithfully  perform  their 
office  of  superintendency,  deserve  special 
praise,  especially  such  as  teach  and 
preach.  For  the  Old  Testament,  in  say-  [17] 
ing  that  the  ox,  while  threshing,  should 
not  be  muzzled,  recognizes  the  principle 
263 


Chap.  5.]  The  Epistles  of  Paul 

which   Jesus    proclaimed    when    he    said 
that   the    laborer    is   worthy   of    his    re- 

[i8]  ward.  Do  not  entertain  a  charge  made 
against  an  elder,  unless  it  is  supported 
by  the   testimony   of  two   or  three   wit- 

[19]  nesses.  When  elders  transgress  the  law 
of  the  Christian  life,  rebuke  them  in  the 
presence  of  the  whole  church,  that  all 
may    be    warned    of    the    peril    of    such 

[20]  action.  I  solemnly  charge  you  to  ob- 
serve these  directions  and  to  apply  them 

[21]  without  unjust  discrimination.  '  Avoid 
all  haste  in  setting  men  apart  to  church 
offices,  so  as  not  to  incur  blame  if  they 
prove  unworthy;   preserve  yourself  from 

[22]  all  such  partnership  in  their  wrong-doing. 
Give  up  the  ascetic  rule  of  drinking 
water  only,   and   for  the  benefit  of  your 

[23]  health  make  a  moderate  use  of  wine. 
The  sins  of  some  men  are  manifest  be- 
fore the  eyes  of  all  and  herald  their 
coming  judgment,  while  those  of  others 
are  concealed  and  await  the  disclosure  of 

[24]  their  real  character.  Similarly,  the  good 
deeds  of  some  are  known  and  recognized 
beforehand,  while  those  of  others,  though 
for  the  time   unobserved,  are   certain  to 

[25]  come  to  light  at  the  judgment. 
264 


Timothy   I  [Chap.  6. 


Chapter    VI 

Christian  slaves  must  accord  to  their 
masters  all  due  respect  and  obedience,  so 
as  not  to  bring  reproach  upon  the  gos- 
pel. Those  who  have  Christian  masters  [ij 
must  not  disregard  their  obligations  to 
them  on  the  ground  that  their  superiors 
are  fellow-Christians,  but,  rather,  render 
them  all  due  service  just  because  the  mas- 
ters who  receive  the  service  are  Christian 
brethren.  These  warnings  must  be  em- 
phasized in  your  teaching.  [2] 

Reverting  to  the  errors  of  which  I  was 
speaking,  I  repeat  that  those  who  offer 
you  a  different  teaching  from  the  whole- 
some gospel  of  Christ  and  the  doctrine 
which  is  promotive  of  piety,  do  so  from 
pride  and  ignorance.  They  have  a  mor- 
bid appetite  for  idle  disputations  and 
wranglings,  which  only  serve  to  stir  up 
evil  passions  and  to  promote  violent 
collisions  among  those  base  and  false 
men  who  regard  religion  as  a  means  of 
worldly  gain.  But  the  true  good  in  life  [3-5] 
is  secured  by  piety  coupled  with  a  con- 
tented mind  ;  for  why  should  we  be  [6] 
265 


Chap.  6.]  The  Epistles  of  Paul 

greedy    of  earthly    gain?     It    is    merely 
granted  to  man  for  a  little  while  and  must 

[7]  soon  be  surrendered.  How  much  better 
to    be  satisfied  with    the    supply  of  our 

[8]  needs  than  to  crave  after  riches !  For 
those  who  make  the  possession  of  wealth 
their  goal  in  life  expose  themselves  to 
many  perils  and  evils  which  often  over- 
[9]  whelm  them  in  moral  ruin.  For  from 
avarice  springs  every  sort  of  sin,  and 
some  have  been  beguiled  by  it  into  re- 
nouncing their  Christian  profession  and 
have  thus  brought  upon  themselves  bitter 

[10]   pain   and  shame. 

But  do  thou,  the  Lord's  servant,  avoid 
avarice  and  its  consequences  and  pursue, 

[i  i]  instead,  the  great  Christian  virtues.  Man- 
fully wage  the  warfare  to  which  your  faith 
inspires  you,  making  the  life  eternal  the 
goal  of  your  striving,  for  to  this  were  you 
summoned  at  your  conversion  and  com- 

[12]  mitted  by  your  public  confession  of  Christ. 
I  charge  you  before  God,  the  Source  of 
all  life,  and  before  Christ,  who  fearlessly 
professed  his  Messiahship  before  the 
Roman  procurator,  to  keep  the  Chris- 
tian law  unsullied  and  inviolate  till  the 
[13.  m]  Lord's  return,  which,  in  due  time,  shall 

266 


Timothy   I  [Chap.  6. 

be  brought  to  pass  by  our  great  and 
mighty  God,  to  whom,  changeless,  su- 
premely glorious,  majestic,  and  invisi- 
ble, be  ascribed  praise  and  dominion 
forever.     Amen.  [iS'i6] 

Enjoin  upon  those  who  possess  worldly 
wealth  not  to  be  proud  on  this  account, 
and  not  to  trust  in  their  perishing  posses- 
sions, but  to  trust  in  God,  who  gives 
abundance  of  this  world's  goods,  not  that 
we  may  be  proud  over  them,  but  that  we 
may  rightly  enjoy  and  use  them.  Charge  [17] 
them  to  practise  benevolence,  to  seek  the 
wealth  of  good  works,  to  be  generous  and 
sympathetic,  thus  storing  up  for  them-  L^S] 
selves,  as  a  ground  of  reward,  a  treasury 
of  good  deeds,  that  they  may  attain  the 
true,  heavenly  life.  [19] 

And  do  you,  O  Timothy,  keep  fast 
hold  of  the  wholesome  teaching  which 
has  been  intrusted  to  you.  Avoid  the 
irreverent  and  empty  word-strifes  and 
the  contradictions  and  conflicts  of  the 
false  teachers  who  offer  you  a  pretentious 
and  spurious  knowledge,  by  which  some 
have  already  been  beguiled  from  their 
allegiance  to  Christ.  May  his  grace  be 
yours.  [20,21] 

267 


The  Epistle  to  Titus 


Chapter  I 

I,  Paul,  whom  God  has  bound  to  his 
service,  and  Christ  has  commissioned  to 
promote  the  true  faith  of  God's  people 
and  the  right  understanding  of  the  whole- 
some doctrine  which  assures  us  of  the 
blessed  life,  which  the  ever  faithful  God 
in  ancient  days  promised  to  his  people,  [i,  2] 
but  now  in  his  own  appointed  time  has 
revealed  in  the  gospel  which  he  has 
bidden  me  to  preach,  —  invoke  upon  you, 
Titus,  my  true  spiritual  son  in  Christ,  the 
blessing  of  God  our  Father  and  of  Christ 
our  Saviour.  [3,  4] 

The  purpose  of  my  leaving  you  in 
Crete  was  that  you  should  supply  the 
defects  in  the  organization  of  the  churches 
and  carry  out  my  previous  instruction  to 
provide  each  church  with  a  board  of  eld- 
ers. Remember  that  those  only  are  eli-  [5] 
gible  to  this  office  who  are,  in  their  moral 
life,  above  suspicion,  blameless  in  their 
271 


Chap.  I.]  The  Epistles  of  Paul 

marital  relations,  and  whose  children  are 

[6]  irreproachable  Christians.  For  the  over- 
seer of  the  church  must  be  subject  to  no 
accusation ;  he  must  be  neither  obstinate, 
nor  irritable,  nor  quarrelsome,  nor  avari- 

[7]   cious,  but  generous,  kind,  sober-minded, 

[S]  upright,  and  self-controlled,  holding  fast 
the  wholesome  teaching  of  the  gospel, 
that   he   may    both    edify   believers    and 

[9]   refute  the  false  teachers. 

For  there  are  many  self-willed  errorists, 
devoted  to  foolish  and  hurtful  questions, 
especially  certain  Judaizers,  who  ought  to 

[10]  be  silenced,  —  men  who  lead  whole  fami- 
lies into  unbelief,  exercising  a  destructive 

[11]  influence,  and  all  for  the  sake  of  base  gain. 
The  corruption  which  may  be  found 
among  the  Cretans  is  described  by  one 
of  their  own  soothsayers,  who  pronounces 
them    a   treacherous,   rude,   and    sensual 

[12]  people.  It  is  a  true  indictment.  There- 
fore you  will  need  to  employ  rigorous 
measures  to  keep  them  loyal  to  Christ 
and  to  prevent  them  from  being  led 
astray  by  Judaizing  speculations  and  pcr- 
L13, 14I  verse  human  distinctions  and  abstinences. 
To  those  who  have  clean  hearts  all  out- 
ward things  are  clean;  but  for  those  who 
272 


Titus  [Chap.  2. 

arc  inwardly  corrupt  notliing  is  clean, 
for  the  impure  mind  defiles  everything.  [15] 
These  errorists  pretend  to  have  a  special 
knowledge  of  God,  but  by  their  utterly 
corrupt,  detestable,  and  pernicious  deeds 
they  completely  belie  this  profession.        [16] 


Chapter   II 

Let  your  instruction  be  in  accord  with 
the  healthful  teaching  of  the  gospel.     Re-   li] 
quire  the  aged  men  to  practise  self-con- 
trol, to  maintain  a  Christian  bearing,  and 
to  evince  the  virtues   of  faith,  love,  and 
endurance.      Exhort  the  aged  women  also    [2] 
to  conduct  themselves  in  a  manner  befit- 
ting their  profession,  to  avoid  slander  and 
excess  in  wine-drinking,   and  to  instruct 
others  in  the  way  of  Christian  virtue.     Bid   [3] 
them  to  admonish   the  young  w^omen  of 
their   duty  to    love    their    husbands   and 
children,    and     to    be     discreet,     chaste, 
domestic,  and  obedient  to  their  husbands, 
in  order  that  the   gospel   may  suffer  no 
reproach    on    account    of   their   conduct.    [4,  5] 
Let  the  younger  men  be  taught  self-con- 
trol.    Do  you  yourself  set  before  others   [6] 
18  273 


Chap.  2.]  The  Epistles  of  Paul 

a  good  Christian  example  in  all  respects ; 
let  your  teaching  be  pure,  chaste,  and, 
both  in  its  form  and  matter,  free  from 
everything  which  is  at  variance  with  the 
gospel,  in  order  that  your  adversaries 
may  be  disarmed  by  the  irreproachable 
[7,  8]  character  of  your  life  and  teaching.  Bond- 
men should  be  taught  to  obey  and  to 
please  their  masters ;  not  to  object  to 
performing  their  duties,  nor  to  pilfer  from 
their  superiors,  but  to  render  them  just 
and  faithful  service,  that  their  conduct 
may   in    all    respects    do    honor   to     the 

[9,  10]  gospel.  For  the  revelation  of  God's  all- 
embracing,  saving  purpose,  which  has 
been  made  in  Christ,  has  shown  us  that 
we  must  renounce  the  wicked  and  cor- 
rupt life   and   live   purely   and   uprightly 

[11,12]  during  this  brief  and  evil  age,  while  we 
eagerly  expect  the  glorious  advent  of 
Christ,  our  divine  Saviour,  who  died  to 
save  us  from  all  sin  and  to  acquire  for 
himself  a  holy  people,  devoted  to  good 

[13,14]   deeds. 

Demand   the   observance   of  these    in- 
structions.    Permit  no  one  to  treat  them 
[15]   lightly. 


274 


Titus  fChap.  3. 


Chapter  III 

Remind  the  Christians  of  Crete  to  be 
obedient  to  their   Roman  magistrates,  to 
stand   ready  to    do    every    duty,   not   to 
revile  any  one,  not  to  be  quarrelsome,  but 
peaceable,  displaying  towards  all  classes 
of  men  a  spirit  of  gentleness  and  compas- 
sion.    For  before  we  became   Christians   [i,  2] 
we  too   lived   in  the  folly,  disobedience, 
and  moral  degradation  of  the  sinful  life.    [3] 
But  from  this  wretched  life  God  in  his 
goodness    and    love   rescued    us,   not  by 
reason   of  our   good   deed's,  but    by  his 
grace    working    through    the     cleansing 
power  of  his  Spirit,   bestowed   on  us  in 
Christ;   thus  were  we  saved  and  assured    [4-6] 
of  eternal  life  by  God's  undeserved  favor.    [7] 
Trustworthy  is  this  word  concerning  God's 
gracious  salvation,  and  of  its  meaning  for 
conduct  and  character  I  wish  you  to  be 
confidently  assured,  so  that  you  may  teach 
the  believers  under  your  charge  to  live  a 
good  life.     These  instructions  are  whole- 
some and  useful;  but  the  vain  disputings,    [S] 
speculations,  and  contentions  of  the  error- 
275 


Chap.  3.]  The  Epistles  of  Paul 

[9I  ists  avoid,  for  they  are  utterly  profitless. 
A  man  who  continues  to  foment  discord 
after  being  reprimanded  a  second  time, 
you  need  not  further  admonish,  since  it 
is  evident  that  he  is  deliberately  sinning 
with  a  full  consciousness  of  his  guilt,  and 
[10,11]   cannot  be  recovered. 

When  Artemas  and  Tychicus  arrive  in 
Crete,  be  sure  to  come  and  visit  me  at 
Nicopolis;    for   I   purpose   to   spend   the 

[12]  winter  there.  Take  pains  to  equip  Zenas 
and  Apollos  for  their  journey,  so  that  they 

[13]  may  be  provided  with  whatever  they  need. 
And  let  our  fellow-believers  in  Crete  be 
careful  to  practise  benevolence  for  the 
relief  of  those  in  want,  thereby  showing 

[14]  that  their  faith  is  living  and  productive. 
All  my  companions  salute  you.     Give 
my  greetings  to  my  beloved  fellow-Chris- 

[15]    tians.     Grace  be  with  you  all. 


276 


The  Second  Epistle  to 
Timothy 


Chapter  I 

Paul,  a  messenger  of  Christ,  divinely 
set  apart  for  the  promotion  of  the  gospel, 
to  my  dear  child  Timothy ;  the  favor 
and  blessing  of  God  and  of  Christ  be 
with  you.  [i,  2] 

I  thank  the  God  of  my  fathers  whom  I 
also  faithfully  serve,  as  I  constantly  re- 
member you  in  my  prayers  and  think  of 
the  tears  which  you  shed  at  our  parting, 
and  eagerly  long  for  the  joy  of  seeing 
you,  —  I  am  grateful  to  God,  I  say,  for  [3.4] 
the  news  which  I  hear,  that  you  are  illus- 
trating and  reproducing  the  sincere  faith 
which  both  your  grandmother  and  your 
mother  possessed.  My  confidence  in  [5] 
your  devotion  leads  me  to  remind  you  to 
put  to  use  the  equipment  for  service 
which  God  graciously  bestowed  upon 
you  at  your  ordination.  For  the  Spirit  [6] 
which  God  has  given  us  does  not  pro- 
duce timidity,  but  courage,  self-denial, 
279 


Chap.  I.]  The  Epistles  of  Paul 

[7]  and  self-restraint.  Do  not  shrink  from 
defending  the  gospel  of  Christ  nor  from 
acknowledging  your  relation  to  me,  his 
imprisoned  apostle,  but  prove  yourself 
my  fellow-sufferer  for  the  gospel,  through 
the  grace  of  God,  which  will  strengthen 
[S]  us  for  every  trial.  For  to  such  endur- 
ance are  we  urged  by  the  fact  that  God 
has  saved  us,  not  because  of  our  deserv- 
ing, but  according  to  the  gracious  pur- 
pose which  he  formed  before  the  world 
was  and  has  now  realized  in  the  coming 
of  Christ,  who  has  vanquished  death  and 
assured  us  of  a  blessed  life  through  the 
gospel  for  the  proclamation  of  which 
[9-11J  I  have  been  divinely  commissioned. 
Therefore  do  I  suffer  courageously  in 
the  service  of  Christ,  for  in  him  I  have  an 
unwavering  trust,  and  rest  assured  that  he 
will  safely  keep  the  sacred  trust  which  I 
have  reposed  in  him  until  the  day  of  his 

[12]  appearing.  Let  the  healthful  teaching 
which   I   have  given  you  serve    as  your 

[13]  guide  in  your  Christian  life  and  work. 
Faithfully  fulfil  your  divinely  appointed 
work  of  preaching  and  teaching  by 
the  help  of  the  Spirit  which  God  gives 

[14]   you. 

280 


Timothy    II  [Chap.  2. 

You  know  how  I  have  been  forsaken 
by  all  the  Asian  Christians,  —  among 
them  Phygclus  and  llcrmogenes.  The  [15] 
Lord's  blessing  be  upon  the  household  of 
Oncsiphorus,  who  often  comforted  me, 
and  did  not  forsake  me  because  of  my 
imprisonment;  but  when  he  came  to  [^6] 
Rome  was  all  the  more  careful,  on  that 
account,  to  search  me  out  and  visit  me,  — 
may  he  meet  with  favor  from  Christ  at 
his  coming,  —  and  of  his  kind  services  to 
me  at  Ephesus  I  have  no  need  to  tell 
you.  [17.18] 

Chapter  II 

Unlike     those     who     have      proved 
unfaithful,     do    you,    my    spiritual    son, 
prove   yourself   a   courageous   champion 
of  the  gospel  through  the  strength  which 
Christ    imparts.       The    teachings    which    V\ 
you  have  heard  me  expound,  and  which 
many    others    have     attested,    intrust    to 
reliable  men,  who  also  have  the  gift   for 
instructing  others.      Like  myself,  you  are    lA 
a  soldier  of  Christ;   you  must  join  me  in 
suffering  in  his  service.     A  soldier  must   [3] 
keep   himself  free  from   all   occupations 
281 


Chap.  2.]  The  Epistles  of  Paul 

except  those   of  mihtary  duty,  in  order 

[4]  that  he  may  please  his  commander.  It 
is  not  enough  for  the  athlete  to  take 
part  in  the  games;  if  he  is  to  win  the 
prize,  he  must  contend  according  to  the 

[5]  laws  of  the  contest.  The  farmer  who 
toils  hard  in  tilling  the  soil  has  the  first 

[6]  right  to  the  product  of  his  labor.  Note 
well  the  meaning  of  these  illustrations,  and 
the  Lord  will  enable  you  to  apply  them 

[7]  in  your  work.  Recall  for  your  encour- 
agement the  triumph  of  Christ,  the  Son 
of  David,  over  death,  —  the  central  truth 
of  that  message  for  whose  sake  I  am 
imprisoned  as  an  evil-doer  ;  but  the  gos- 
[8, 9]  pel  itself  goes  on  its  way  unfettered. 
Confident  in  its  power  and  victory,  I  can 
patiently  endure  all  manner  of  hardships, 
if,  thereby,  I  may  promote  the  spiritual 
good  and  the  final  salvation  of  my  fellow- 

[10]  believers.  It  is  a  trustworthy  saying: 
*'  If  we  shared  Christ's  death,  we  shall 
share  his  life ;  if  we  share  his  suf- 
fering, we  shall  share  his  glory;  if  we 
prove  false  to  him,  he  will  disown  us;  if 
we  are  untrue  to  him,  he  is  never  untrue 
to  himself,  for  he  cannot  be  false  to  his 
["-13]   own  nature." 

282 


Timothy   II  [Chap.  2. 

Enjoin  upon  those  under  your  instruc- 
tion to  be  true  to  Christ  and  solemnly 
warn  them  to  avoid  profitless  disputes 
which  can  only  prove  destructive  to  faith.  [14] 
Spare  no  pains  to  prove  yourself  in 
God's  service  a  well-tested  and  acceptable 
worker,  correctly  teaching  and  applying 
the  truth  of  the  gospel.  But  avoid  the  [15] 
fruitless  disputings  of  the  false  teachers, 
for  they  will  go  further  and  further  in 
their  impiety,  and  their  teaching  will 
spread  in  the  church  like  an  eating  ulcer.  [16] 
Such  men  are  Hymenaeus  and  Philetus, 
men  who  have  wandered  from  the  path 
of  truth  in  teaching  that  the  resurrection 
is  a  thing  of  the  past,  thereby  shaking 
the  confidence  of  some  in  a  future 
resurrection.  However,  the  church  which  [17, 18J 
God  has  established  stands  unshaken,  and 
on  its  foundations  are  inscribed  the  divine 
declarations  :  '*  The  Lord  knows  his  own," 
and,  "  Let  those  who  confess  Christ  live 
a  righteous  life."  Now  just  as  in  a  great  [19] 
mansion  some  of  the  utensils  are  made 
of  costly  and  some  of  cheap  materials; 
some  for  higher  and  some  for  lower 
uses,  —  so  in  the  congregation  there  will 
be  found  both  genuine  and  spurious,  both 
283 


Chap.  3.]         The  Epistles  of  Paul 

[20]  useful  and  useless,  Christians.  If  now  a 
believer  will  keep  himself  free  from  the 
companionship  of  these  counterfeit  be- 
lievers, he  will  prove  himself  to  be  a  val- 
uable instrument  for  the  Lord's  work, 
always    ready    for    every  honorable    ser- 

[21]  vice.  Beware  of  those  evil  desires  to  the 
power  of  which  the  young  are  especially 
exposed ;  cultivate  the  virtues  of  right- 
eousness, faith,  and  love,  and  preserve 
harmony  with  all  sincere   worshippers  of 

I22]  our  Lord.  Avoid  senseless  and  profitless 
disputings   which  only    engender    angry 

[23]  contentions.  The  Christian  minister  must 
not  be  contentious,  but  amiable,  devoted 
to  teaching,  patient,  in  kindness  reproving 
those  who  oppose  the  gospel,  in  the  hope 
that  they  may  be  brought  through  re- 
pentance to  a  true  experience  of  salvation, 
and  may  be  saved  from  the  toils  of  Satan, 
whose  captives,  forced  to  do  his  bidding, 
[24-26]    they  now  are. 


Chapter  III 

I  WOULD  remind  you  that  in  the  closing 
days  of  the  present  age  we  must  look  for 
[i]   special  outbreaks  of  wickedness.     Every 
284 


Timothy   II  [Chap.  3 

base  and  violent  passion,  every  moral  cor- 
ruption and  perversion,  will  find   expres- 
sion, and   counterfeit  piety  will   abound. 
Have     no     fellowship     with    those    who 
illustrate  such  wickedness.     For  it  is  men    [--5] 
of   this    class   who    insinuate    themselves 
into  houses  and  captivate  weak  and  base 
women,  who  are   eager  for   novelty,  but 
incapable  of  attaining  a  real  apprehension 
of  divine  truth.     As  the  sorcerers  Jannes    [^'  7] 
and  Jambres  sought  to  hinder  the  work 
of  Moses,  so   do  these   corrupt  and  faith- 
less men  resist  the  progress  of  the  gospel.    [8] 
But  their  evil  purpose  will  be  foiled,  for 
their  senselessness,  like  that  of  the  magi- 
cians, shall  be  plainly  exposed.     In  con-    M 
trast  to  the  course  of  these  false  teachers, 
recall  the  example  of  my  instruction,  ex- 
perience, and  suffering  for  the  gospel,  for 
those  who    will   be  true   to  Christ    must 
suffer  for   his  sake.     Quite  different  is  it   [10-12] 
with  those  wicked   and  self-deceived  im- 
postors   who    plunge    into    ever  deeper 
depths  of  wickedness.     But  do  you  re-   [13] 
main   true    to    the    teaching  which  you 
received  from  your  parents,  and  remember 
how  from  early  youth   you  were   trained 
in  the  knowledge  of  the  Sacred  Scriptures 

285 


Chap.  4.]        The  Epistles  of  Paul 

which,  when  read  in  the  light  of  faith  in 
Christ,  are  able  to  show  you  the  true  way 

[14,15]  of  salvation.  Since  all  Scripture  is 
divinely  inspired,  it  is  useful  for  increas- 
ing our  knowledge,  for  rebuking  our  sin, 
and  for  disciplining  us  in  the  religious 
life,  so  that  the  Christian  man  may  be 
adequately  equipped  for  every  service  to 

[16,17]   which  he  is  called. 


Chapter  IV 

I  ADJURE  you  before  God  and  before 
Christ,  the  Judge  of  all  men,  —  yes,  in  the 
prospect  of  Christ's  coming  to  judgment 
and  of  his  glorious  reign,  I  adjure  you  to 
be  constant  and  faithful  in  your  work  of 

[i,  2]  preaching,  teaching,  and  admonition. 
For  the  days  are  coming  when  professing 
Christians  will  lose  their  interest  in  the 
healthful  doctrine  of  Christ,  and  with 
eager  and  morbid  curiosity  will  run 
hither  and  thither  after  various  teachers 
to  please  their  fickle  desires,  and  will 
desert  the  gospel  and  take  up  with  the 

[3, 4]  myths  of  the  false  teachers.  But  do 
you  be  prudent,  patient,  and  faithful  in 
286 


Timothy   II  [Chap.  4. 

your  work  as  a  preacher  and  servant  of 
Christ.       For    my   blood    will    soon    be   [5] 
poured  out  in  martyrdom ;    I  am  on  the 
point  of  leaving  this  world  to  be  with  the 
Christ.      My  conflict  is  over;   I  stand  at   [6] 
the    goal ;     through    all    hardships    and 
temptations    I    have    continued    loyal  to 
Christ;    nothing    now    remains    for    me   [7] 
but    to    receive    the    reward    of  perfect 
blessedness   which   our  Lord  will  confer 
when  he  comes  in  judgment  and  victory, 
—  a  reward  which  he  will  give  not  to  me 
alone,  but  to  all  who  have  set  their  hearts 
on  his  manifestation  and  triumph.  [8] 

Make  every  effort  to  visit  me  soon ; 
for  Demas  in  his  desire  for  earthly  good 
has  deserted  me  and  gone  to  Thessa- 
lonica.  Both  Crescens  and  Titus  have 
also  gone,  and  I  have  only  Luke  left. 
Bring  Mark  with  you  when  you  come, 
for  his  services  are  useful  to  me.  I  have  [9-1  ij 
sent  Tychicus  to  Ephesus.  When  you 
come,  bring  me  the  travelling-mantle 
which  I  left  at  Troas ;  also  the  papyrus- 
books,  and  especially  the  parchment- 
rolls.  The  brass-founder  Alexander  did  112,13] 
me  serious  injury;  the  Lord  reward  him 
as  he  deserves.  Be  on  your  guard  against 
287 


Chap.  4.]  The  Epistles  of  Paul 

him,  for  he  has  been  a  bitter  opponent  of 

[14.^5]    my  statements.     At  my  first  appearance 

in  court  no  one  espoused   my  cause,  but 

all    abandoned    me;     I    pray    that    God 

[16]  may  forgive  them.  But  the  Lord  Jesus 
was  my  Helper  and  gave  me  courage  and 
boldness,  so  that  the  gospel  was  pro- 
claimed in  the  capital  and  the  knowledge 
of  it  extended  to  the  heathen  ;  and  I  was 
saved  from  the  danger  which  threatened 

[17]  me.  And  the  same  faithful  Master  will 
save  me  from  all  harm  and  make  me  a 
sharer  in  his  celestial  glory.     To  him  be 

[iS]   praise  forever.     Amen. 

My  greetings  to  Prisca  and  Aquila  and 
to  the  family  of  Onesiphorus.  Erastus 
stayed  at  Corinth,  and  Trophimus  I  left  at 
[19,20]  Miletus  sick.  If  possible,  come  to  see 
me  before  winter  comes  on.  Eubulus, 
Pudens,  Linus,  Claudia,  and  all  my  fellow- 

[21]  believers  send  you  their  greetings.  May 
the  Lord  Jesus  bless  you  with  his  pres- 
ence !       God's    grace    be    with     all    the 

[22]   congregation  ! 


288 


The  Epistle  to  the  Hebrews 


Chapter  / 

In  ancient  times  God  partially  revealed 
himself  by  various  methods  to  the  Jewish 
people  through  men  specially  chosen  to  [i] 
declare  his  will ;  in  these  closing  days  of 
the  present  age  he  has  revealed  himself 
to  us  in  no  less  a  person  than  his  Son. 
To  this  Son,  his  agent  in  the  world's  crea- 
tion, God  has  given  supreme  and  univer- 
sal dominion.  In  him  shines  forth  the  [2] 
radiant  glory  of  God ;  he  bears  the  im- 
press of  the  divine  nature;  his  will  sup- 
ports the  order  of  the  world.  When, 
now,  he  had  finished  his  redeeming  work 
for  man,  God  exalted  him  to  the  seat  of 
honor  and  power.  By  this  exaltation  it  [3] 
was  shown  that  to  him  belonged  a  higher 
dignity  than  had  ever  been  accorded  to 
the  angels,  for  he  bears  the  hisrh  title  of 
Son,  which  is  not  given  to  them.  In  the  [4] 
Old  Testament  we  do  not  find  Jehovah 
represented  as  applying  this  title  to 
291 


Chap.  2.]  The   Epistles  of  Paul 

angels ;    but  he  does  so  apply  it  to  the 
[5]   Messiah.      Moreover,  the  angels  are  bid- 
den   by  Jehovah    to    render    homage   to 
Christ,  when  he  shall  return  to  earth  in 
[6]   glory    and    triumph.       Messiah's    superi- 
ority to  the  angels  is  further  recognized 
in  the   Old   Testament.     They  are  there 
likened  to  the  swift  and  subtle  powers  of 
[7]   nature;     but    prophets    speak    of  Christ 
as    possessing    supreme     and     universal 
dominion.     Their  language  could  be  ap- 
[8,9]   plied  to  no  angel.    Further:   The  creation 
of  the  world  and   perpetuity  of  life  are 
[10-12]   attributed  to  him  ;  Jehovah  describes  him 
as  occupying  the  seat  of  authority  and 
wielding    the   sceptre   of   dominion   over 
[13]   all    foes ;    while   to   the  angels   of  every 
rank  is  assigned  the  humble  position  of 
ministering  in  the  interest  of  those  who 
[14]   are  to  become  partakers  of  his  salvation. 


Chapter  II 

Since  Christ  is  so  superior  to  the  angels 

in  office  and  authority,  we  ought  to  hear 

and  obey  his  message  with  even  greater 

reverence  than  is  due  to  the  law  which 

292 


Hebrews  [Chap.  2. 

angels  introduced.  Now  we  know  that  [i] 
God  severely  punished  all  disobedience 
to  the  law  given  on  Sinai ;  with  how 
much  greater  rigor  will  he  treat  indif- 
ference to  the  clearer  and  fuller  revela- 
tion of  his  will  in  Christ,  —  a  saving 
revelation,  which  was  presented,  in  the 
first  instance,  in  the  teaching  of  the  Lord 
Jesus  himself,  and  was  then  securely 
transmitted  to  us  by  his  immediate  dis- 
ciples. This  message  of  salvation  through  [2,3] 
his  Son  God  attested  by  miracles  and  by 
bestowing  upon  those  who  received  it 
such  spiritual  endowments  as  suited  his 
gracious   purpose.  [4I 

There  is  a  further  proof  of  Christ's 
superiority  to  the  angels:  God  has  not 
accorded  to  them  dominion  over  the 
coming  Messianic  age.  But  has  he 
granted  it  to  Christ?  Let  us  see.  One  [5] 
Scripture  writer  does,  indeed,  speak  of 
man's  weakness,  insignificance,  and  in- 
feriority to  the  angels,  but,  notwithstand-  [6] 
ing  this,  he  goes  on  to  assert  that  God 
has  exalted  him  to  a  place  of  dominion 
and  authority.  The  language  used  is 
very  strong;  he  describes  his  sovereignty 
as  extending  to  "  all  things."  .   Now,  we 

293 


Chap.  2.]  The  Epistles  of  Paul 

do  not  yet  see  man  exercising  any 
[7,8]  such  dominion  as  is  here  described. 
This  exaltation  is  realized  only  in  Christ. 
In  him  is  fulfilled  both  the  humiliation 
and  the  exaltation  of  which  the  Psalmist 
speaks,  —  the  former  by  his  stooping  to 
suffer  the  death  of  the  cross,  the  latter 

[9]  by  his  glorification.  Now  the  temporary 
humiliation  of  Christ  below  the  angels  is 
no  argument  against  his  real  supremacy 
over  them.  It  was  a  necessary  condition 
of  his  accomplishing  his  saving  work  for 
man   that    he    should    pass    through    a 

[10]  career  of  suffering.  For  both  Saviour 
and  saved  have  a  common  Father,  —  God  ; 
hence  the  Saviour  does  not  scruple  to  ad- 
[11,12]  dress  men  as  his  brothers,  expressing,  in 
common  with  them,  his  trustful  depend- 
ence on  Jehovah,  and  naming  himself  as 

[13]  the  elder  brother  of  the  children  of  God. 
Since  the  men  whom  he  came  to  save 
were  possessed  of  a  weak  and  perishable 
nature,  he  also  himself  took  upon  him 
human  frailty,  in  order  that  by  himself 
submitting  to  death  he  might  render 
powerless  him  who  introduced  death  into 

[14]  the  world,  that  i.s,  Satan,  and  might  free 
men  from  their  perpetual  bondage  to  the 
294 


Hebrews  [Chap.  3. 

fear  of  death.     For,  indeed,  he   did  not  [15! 
come  to  earth  to  save  angels,  but  men.    [16] 
Therefore  it  was  necessary  that  he  should 
enter  into  human  conditions  and  limita- 
tions, in   order  that   he   might  fulfil   his 
priestly  office  of  atonement  on  behalf  of 
the  people,  in  perfect  sympathy  with  all 
their  sin   and   need.      For  since   he   has   [17] 
himself  passed  through  a  career  of  moral 
trial,  he  is   able  to  help   those    who  are 
undergoing  temptation.  [18] 


Chapter  III 

In  view  of  the  position  and  purpose  of 
Christ  which  have  been  described,  do 
you,  fellow-members  of  the  Christian 
commonwealth,  give  careful  heed  to  him 
who  has  introduced  and  ratified  the  new 
gospel  dispensation,  namely,  Jesus,  who  [i] 
has  as  faithfully  accomplished  his  divinely 
given  mission  on  behalf  of  man,  as  did 
Moses  his  work  as  a  leader  of  the  people 
of  God.  But  to  Christ  God  assigned  a  [2] 
dignity  and  authority  as  much  higher 
than  that  given  to  Moses  as  the  position 
of   one    who    organizes   and    regulates  a 

295 


Chap.  3.]  The  Epistles  of  Paul 

household  is  higher  than  that  of  the  ser- 
fs]  vants  within  it.     Now  just  as  every  house- 
hold  must    have    some    administrator  in 
charge    of    it,    so    must    God's    spiritual 
household ;    and   it   is  God   himself   who 
presides  over  his   family  and,  in   various 
periods,   gives   to    one    and    another   his 
[4]   position  and  function  within  it.     Now  in 
thus  arranging  for  the  administration  of 
his  household  God  made  Moses  a  servant, 
and  he  faithfully  performed  the  service  of 
bearing  testimony  to  truths  which  were 
[5]   to  be  more  fully  revealed  through  Christ; 
but  to  Christ  he  gave  the  authority  which 
belongs  to  a  Son,  placing  him  in  complete 
control  of  his  spiritual  family,  —  of  which 
we  are  members,  if  we  persevere  in  our 
loyalty  to  Christ    and    in    our  confident 
expectation    of    his    kingdom,  until    his 
[6]   coming.      Now    the    Scripture    describes 
the  indifference  and  disobedience  of  the 
people  under  the  leadership  of  Moses,  in 
consequence  of  which  Jehovah  declared 
that  they  should  not  enter  the  promised 
[7-11]   land.     Therefore,  do  you,   my  Christian 
brethren,  beware  of  disloyalty  and   dis- 
obedience to  One  who  possesses  so  much 
higher    a     dignity    and     authority   than  • 
296 


Hebrews  [Chap.  4. 

Moses  had.     Be  warned  of  the  dangers  of  [12] 
unfaithfuhiess,  in  this  your  day  of  oppor- 
tunity; lest  any  of  you  be  seduced  by  sin 
into   disloyalty  to  Christ.     For  we  shall   [13] 
share  in  blessed  fellowship  with  Christ  if 
we    persevere    in    trusting    him    till    his 
coming.      Heed,  then,  the   solemn  warn-   [14] 
ing    against    unfaithfulness     which    was 
given  to  the  Israelites,  and  do  not  repeat 
the  sin  of  which  they  were  guilty  in  the 
wilderness.      But    how    general    was   the   [15I 
disobedience   of  which   I   have   spoken? 
Was  it  not  universal?     And  was  not  God   I'^j 
angry  with  Israel  for  her  sins  in  conse- 
quence of  which  so  many  perished  in  the 
desert?     And  did  not  God  utter  a  solemn   [17] 
oath  that  these  faithless  people  should  not 
see  the   promised   land?      Thus   we   see   [iS] 
that  it  was  unfaithfulness  which  prevented 
them  from  entering  Canaan,  and  we  should 
beware  of  repeating  their  experience.  [19I 


Chapter   IV 

The  failure  of  the  Jews,  througli  their 
unbelief,    to     enter    the    promised    land 
should   be  a  warning  to   us,  lest  we,  like 
297 


Chap.  4.]  The  Epistles  of  Paul 

them,  should  fail  to  attain  the  proffered 
[i]  peace  and  blessedness  of  Christ's  kingdom. 
For  we  Christians  have  had  a  divine 
promise  of  rest  proclaimed  to  us,  as  the 
Jews  did  through  Moses;  they  did  not 
heed  the  message  addressed  to  them,  but 
received  it  only  with  incredulity.  Let  us 
[2]  not  follow  their  example.  We  conclude 
that  the  rest  of  God  was  destined  to  be 
realized  by  the  followers  of  Christ;  the 
Jews  were  excluded  from  it,  as  the 
Psalmist  says,  although  it  was  fully  pre- 
pared and  waiting  from  the  creation  of 
[3]  the  world.  For  that  there  was  a  Sabbath 
rest  of  God  from  the  beginning  is  implied 
in  the  Scriptural  word  about  God's  resting 
after  creation,  and  in  the  refusal  of  God 

[4.  5]  to  permit  the  Jewish  people  to  enjoy  it. 
The  case  stands  thus :  God  has  prepared 
a  Sabbath  rest  for  his  people;  the  Jews 
by  their  faithlessness  forfeited  it;  yet  the 
Psalm  which  speaks  of  the  "to-day"  of 
opportunity  and  warns  against  disobedi- 
ence implies  that  the  rest  in  question  is 

[6,  7]   still  available.     For  if  the  Jewish  people 

under  Joshua  had  realized  the  real  rest  of 

God,  the    Scripture,  so  long    afterward, 

would   not  have   spoken  of  it  as  still  un- 

298 


Hebrews  [Chap.  4. 

entered  and   unenjoyed,   as  the  Psalmist 
does  when  he  proclaims  another  "  to-day  " 
of  God's  favor.     We  therefore  conclude   [8] 
that  this  rest  has  been  reserved  till  now, 
and    is    available    for    believers    in    the 
Messiah.       Such     a    blessed     repose     in   [9] 
Christ's  kingdom  as  I  speak  of  is  possible 
for  us,  for  whoever  enters  the  rest  of  God 
rests  from  the  toils  and  labors  of  his  life 
as  God  rested  after  creation.     Such  being   [10] 
the  glorious  prospect  which  is  open  to  us, 
let  us  beware  of  disobedience  and  failure,    [n] 
For    God's   requirements   are    strict    and 
severe.      His     messages  and    command- 
ments  are  living  and  effective,   and  they 
pierce  and  search  the  inmost  recesses  of 
our  life.     None  can  escape  his  all-seeing    [12] 
eye;   all  unbelief   and    disobedience    are 
perfectly  known  by  him  to  whom  w^e  are 
accountable.  [13] 

Since,  then,  we  have  so  exalted  a 
Mediator,  Jesus,  our  risen  and  glorified 
Lord,  let  us  continue  loyal  and  faithful  to 
him.  For  though  he  is  so  highly  exalted,  [m] 
yet  he  is  full  of  compassionate  feeling  for 
our  weaknesses;  he  has  passed  through  a 
full  course  of  moral  trial  like  our  own, 
without  yielding  to  sin.  We  may  there-  [^5] 
299 


Chap.  5.]  The  Epistles  of  Paul 

fore  fearlessly  approach  his  heavenly  seat 
in  the  assurance  that  he  will  receive  us 
with  favor  and  will  strengthen  us  to  resist 
and  overcome  the  power  of  evil  when  we 
[16]   are  tempted. 


Chapter    V 

The  priest  who  is  to  intercede  with 
God  on  behalf  of  men  and  to  offer  sacri- 
fices in  atonement  for  sin,  must  himself 

[i]  be  a  man  ;  he  must  be  able  to  sympathize 
with  men  in  their  weakness  and  sin, 
because  he  is  himself  acquainted  by  ex- 

[2]  perience  with  human  frailty,  and  on  this 
account  he  must    offer  sacrifices  for  his 

[3]  own  sins  as  well  as  for  those  of  others. 
Moreover,  the  priest  must  not  assume  his 
office,  but  must  take  it  by  appointment 

[4]  from  God,  as  Aaron  did.  Now  Christ 
fulfilled  these  conditions  of  the  priestly 
office ;  he  did  not  grasp  the  honor  of  the 
priesthood,  but  God  who,  in  Scripture,  is 
described  as  exalting  him  to  his  Messianic 
throne  and  as  attributing  to  him  a  per- 
petual priesthood,  ap[)ointed  him  to  the 
[5,6J    office.     He  also  fulfilled  the  first  condition 

300 


Hebrews  [Chap.  6. 

of  exercising  the  priestly  office  by  endur- 
ing, in  his  human  life,  the  severest  trials 
and  sufferings,  by  which  he  was  disciplined 
in  obedience  to  the  will  of  God,  perfectly 
fitted  for  his  work  as  Saviour  of  men,  and 
exalted  to  the  dignity  of  a  perpetual 
priesthood.  [7-10] 

It  is  difficult  to  make  plain  to  you  the 
meaning  of  this  priestly  office  of  Christ 
because  of  your  immaturity  in  Christian 
knowledge.  For  although  you  have  been  [u] 
Christians  long  enough  to  have  become 
the  instructors  of  others,  you  need  your- 
selves to  be  instructed  in  the  very  elements 
of  Christian  doctrine ;  you  are  mere 
children  in  the  apprehension  of  the  gospel.  [12] 
For  he  who  can  receive  only  the  rudiments 
of  Christian  teaching  is  a  mere  child  in 
understanding.  But  the  deeper  mysteries  Us] 
of  our  faith  are  appreciated  only  by  the 
mature  Christian  who  is  trained  in  dis- 
criminating between  what  is  useful  and 
what  is  worthless  in  religious  teaching.        [14] 

Chapter    VI 


Let  us  leave   behind   this  elementary 
knc 
301 


stage  of  Christian  knowledge  and  go  on 


Chap.  6.]  The  Epistles  of  Paul 

towards  maturity;  let  us  cease  to  limit 
our  attention  to  those  primary  truths  in 
which,  by  this  time,  we  should  all  be  well 

[i,  2]  instructed.  And  this  progress  to  higher 
stages  of  knowledge  we  shall  achieve  — 
[3]  with  God's  blessing.  I  exhort  you  the 
more  earnestly  to  make  this  progress, 
because  if  you  do  not  go  forward  you  are 
in  danger  of  going  backward  and  forsaking 
Christ  altogether.  I  warn  you  that  if, 
after  having  made  a  beginning  in  the 
Christian  life,  as  you  have  done,  you  now 
desert  the  gospel,  you  will  find  no  other 
means  of  salvation ;  you  will  be  treating 
with  contempt  the  only  One  who  is  able  to 
save  you.  You  will  but  show  how  thank- 
less you  are,  —  like  the  soil  which  heaven 
blesses  with  frequent  showers  and  which 

[4-8]    brings  forth  only  briers  in  return. 

But  though  I  thus  warn    you   against 

deserting  the  gospel,  I  do  not  believe,  my 

brethren,   that   you    will    thus    renounce 

[9]   your    allegiance    to    Christ.     You    have 

shown,  and  are  still  showing,  your  love  to 

God  by  your  services  done  to  his  people, 

[10]   and  he  will  bless  and  reward  you  for  this. 

I  trust  you  will  persevere  in  your  Christian 

faithfulness  and  confidence,  and  that  with 

302 


Hebrews  [Chap.  6. 

God's  faithful  people  you  may  share  in 
the  blessedness  of  Messiah's  kingdom  at 
his  coming.  [11,12] 

When  God  assured  Abraham  of  a 
numerous  posterity,  he  confirmed  his 
promise  by  a  most  solemn  oath  taken  in 
the  name  of  his  sacred  honor.  Abraham 
confidently  believed  the  promise,  and  it 
came  true.  His  promises  to  us  are  [13-^5] 
equally  sure.  For  as  men  make  their 
oaths,  by  which  they  would  confirm  their 
statements,  in  the  name  of  some  one 
greater  than  themselves,  so  God,  in  order 
to  give  the  most  absolute  assurance  to  his 
people,  confirmed  his  promise  by  an  oath.  [16, 17] 
Thus  he  has  given  us  a  double  assurance, 
by  his  promise  and  by  his  oath,  in  order 
that  we  who  have  placed  our  hope  of 
salvation  in  Christ  might  be  kept  secure 
in  our  confidence,  as  a  ship  is  held  by  its 
anchor.  Let  this  steadfast  hope  bind  us 
to  that  spiritual  and  heavenly  world  into 
which  Jesus,  our  advocate  and  priest, 
after  the  order  of  Melchizedek,  has  now- 
entered.  [18-20] 


303 


Chap.  7]  The  Epistles  of  Paul 


Chapter   VII 

That  Christ's  priesthood  is  fitly  typi- 
fied by  that  of  Melchizedek  is  seen  in  the 
fact  that  in  the  name  of  Jehovah  this 
royal  priest  pronounced  a  blessing  upon 
Abraham,  the  head  of  the  Jewish  nation, 
and  received  from  him,  as  an  expression 
of  honor  and  homage,  tithes  of  the  chief 
spoils  of  war.  This  fitness  is  also  seen  in 
the  meaning  of  the  priest's  name,  "  king 
of  righteousness,"  and  in  the  meaning 
[i,  2]  of  the  name  of  his  city,  **  peace."  The 
parallel  extends  further:  Melchizedek 
suddenly  appears  on  tlie  field  of  Old 
Testament  history,  and  as  suddenly  dis- 
appears, —  a  priest,  not  by  descent,  but 
by  some  higher  right,  suggesting  the 
priesthood  of  him  whose  office  is  bound 
[3]    up  with  his  essential,  changeless  life. 

Reflect,  now,  upon  the  superiority  of 
Melchizedek's  priesthood,  as  compared 
with  that  of  the  Levites.  They,  indeed, 
receive  tithes  from  those  who,  like 
themselves,  are  sons  of  Abraliam  and 
who  are  therefore  equal  to  them  in  rank, 
304 


Hebrews  [Chap.  7. 

and  thus  have  a  certain  relative  pre- 
eminence accorded  to  them ;  but  Mel- 
chizedek,  whose  priesthood  does  not 
rest  upon  human  descent,  received  tithes 
from  the  great  patriarch  himself  and  took 
the  part  of  a  superior  in  pronouncing 
blessing  upon  him.  Moreover,  the  [4-7] 
Levitical  priests  are  subject  to  death,  but 
of  the  death  of  Melchizedek  the  Old 
Testament  says  nothing.  Yes,  I  may  [8] 
even  say  that,  in  a  certain  sense,  Levi 
himself  paid  tithes  to  Melchizedek,  for 
Levi,  though  yet  unborn,  may  be  re- 
garded as  rendering  homage  to  Mel- 
chizedek in  the  person  of  his  ancestor 
Abraham.  [9>  10] 

We  have  further  proof  of  the  inferiority 
of  the  Levitical  priesthood :  If  that 
priesthood,  on  which  the  whole  Old  Testa- 
ment system  was  based,  could  have 
secured  the  end  which  it  proposed,  —  the 
reconciliation  of  men  with  God, — then 
no  other  priesthood  would  have  been 
needed;  but  it  could  not;  that  priesthood 
must  therefore  give  place  to  another. 
Now,  since  the  whole  system  rested  upon 
the  priesthood,  the  change  in  the  priest- 
hood must  involve  the  abrogation  of  the 
20  305 


Chap.  7.]  The  Epistles  of  Paul 

[11,12]  whole  system.  How  radical  this  change 
was  is  seen  in  the  fact  that  the  new 
priest,  Christ,  comes  from  another  tribe 
than  that  of  Levi  and  rests  his  claims  on 
wholly  different   grounds   from  those  of 

[13.  m]  descent.  And  that  with  this  change  in 
the  priesthood  the  whole  Mosaic  econ- 
omy disappears,  is  still  further  evident 
from  the  fact  that  the  new  priest  is  of  a 
different  order  from  the  old,  and  that  his 
office  rests  upon  a  unique  basis.  He 
was  not  made  priest  by  a  rule  or  statute, 
but  in  virtue  of  an  inherent,  imperish- 
able  life ;    accordingly  his  priesthood  is 

[15-17]  described  as  changeless  and  perpetual. 
Thus  the  old,  imperfect,  priestly  institute 
passes  away,  and  with  it  the  system  of 
which  it  was  a  part;  and  we  see  that  k 
secure  hope  of  attaining  the  goal  con- 
templated by  the  law  is  first  attained  under 

[18,19]  Christianity.  Moreover,  the  superiority 
of  Christ's  priesthood,  as  compared  with 
that  of  the  Levitical  priests,  is  shown  by 
the  fact  that  he,  unlike  them,  was  declared 
a  priest  by  the  solemn  oath  of  Jehovah ; 
it  follows  that  the  covenant  under  which 
he  ministers   is   far  superior   to  the   Old 

[20-22]  Testament    system.      Another    point    of 

306 


Hebrews  [Chap.  8. 

difference  is  that  the  Levitical  priests 
stand  in  an  order  of  succession  and  are 
subject  to  death,  while  Christ's  office  is 
grounded  in  his  immutable  Hfe.  This  [23,24] 
quaHfication  enables  him  to  complete  the 
work  of  salvation  for  all  who  accept  his 
mediation,  since  his  ministrations  on 
their  behalf  are  uninterrupted.  [25] 

For  the  completion  of  our  salvation  we 
needed  the  ministrations  in  the  heavenly 
sanctuary  of  such  a  perfect  priest  as 
Christ  is,  —  One  who  does  not  need,  as 
the  Levitical  priests  do,  to  offer  sacrifices 
for  his  own  sins  as  well  as  for  those  of 
others,  nor,  like  them,  to  repeat  his  sacri- 
fice over  and  over  again;  for  the  priests 
of  Judaism  were  frail  and  sinful  men, 
while  the  priest  of  the  new  covenant 
whom  Jehovah  has  appointed  by  his  oath 
is  a  Son,  perfectly  fitted  for  his  saving 
work.  [26-28] 

Chapter  VIII 

A  LEADING  point  in  my  whole  argu- 
ment respecting  the  superiority  of  Christ's 
priesthood  is  that  he  officiates,  not  in  this 
lower,  earthly  temple,  like  the  Levitical 

307 


Chap.  8.]  The  Epistles  of  Paul 

priests,  but  in  the  upper,  heavenly  sanctu- 

[i,  2]    ary.     I  speak  of  Christ  as  a  ministering 

priest;   now  the  very  meaning  of  a  priest 

is  one  who  offers  sacrifices ;  wherefore,  as 

[3]  a  priest,  Christ  must  offer  a  sacrifice. 
Now  it  cannot  be  on  earth  that  he  fulfils 
this  priestly  function,  because  the  priestly 
ofhce  on  earth  is  already  filled ;  it  must  be 
in  the  upper,  spiritual  tabernacle  that  he 
ministers,  —  the  true  sanctuary,  of  which 
the  Mosaic  tabernacle,  whose  construction 
Jehovah  directed,  was  but  a  typical  repre- 
[4.  5]  sentation.  This  heavenly  priesthood  is  as 
much  superior  to  its  earthly  counterpart 
as  the  new  covenant  with  which  it  is  con- 
nected is  superior,  in  the  hopes  and  bless- 

[6]  ings  which  it  offers,  to  the  old  covenant. 
For  if  the  Old  Testament  system  had  been 
perfect,  it  would  not  have  been  supplanted 

[7]  by  a  new  dispensation.  But  it  was  not, 
and  its  imperfection  is  recognized  by  its 
own  representatives,  the  prophets,  who 
describe  Jehovah  as  promising  his  people 
a  new  covenant,  which  sliall  be  different 
from  that  which  he  gave  them  on  Mount 
[8,9]  Sinai.  The  marks  of  this  new  order  which 
Jehovah  promised  are,  that  it  shall  be  a  sys- 
tem of  inner  law  rather  than  of  outer  law, 
308 


Hebrews  [Chap.  9. 

that  it  shall  aim  at  making  the  knowledge 

of  Jehov^ah  universal,  and  that  it  shall  be 

a  dispensation  of  grace  and  forgiveness.   [10-12] 

Now,  when  the  coming  of  a  new  system 

is   thus   foretold,    it    is   evident    that  the 

speedy  abrogation  of  the  old  is  implied  ; 

and   if  the   prophet,  so  long  ago,   could 

speak  of   this    change    as    imminent,  we 

must  conclude  that  by  this  time  it  is  near 

its  consummation.  [  3] 


Chapter  IX 

Now  the  Old  Testament  system  had  its 
various  arrangements  for  worship  and  its 
visible  earthly  sanctuary.  The  tabernacle  \S\ 
in  the  wilderness  consisted  of  two  parts : 
an  outer  one,  called  the  holy  place,  and 
an  inner  one,  called  the  most  holy  place, 
each  with  its  appropriate  arrangements 
and  furnishings,  which  it  does  not  now 
concern  us  to  describe  in  detail.  This  be-  [-~5] 
ing  the  construction  of  the  tabernacle,  the 
priests  were  allowed  at  all  times  to  enter 
the  outer  court  and  offer  their  sacrifices, 
but  into  the  innermost  part  only  the  high- 
priest  could  enter,  and  he  but  once  a  year, 

309 


Chap.  9.]  The  Epistles  of  Paul 

when  he  made  atonement  for  his  own  sins 
[6,  7]   and  for  those  of  the  congregation.     Now 
this  arrangement  by  which  the  most  holy 
place  was  made  so  inaccessible  was  a  sym- 
bolic expression  of  the  fact  that,  under  the 
old  system,  free  access  into  the  immediate 
presence  of  God  was  not  yet  permitted, 
and  that  the  perfect  religion  had  not  yet 
[8]   been    introduced.     The    sacrifices   which 
•    were  offered  under  the  old  covenant  bore 
in  themselves  the  marks  of  their  imperfec- 
tion;  they  were  outward  and  temporary, 
and    could    not    cleanse    and    renew    the 

[9,  10]   heart. 

Now,  the  ideal  religion  towards  which 
the  Mosaic  economy  pointed,  Christ  has 
introduced.  His  ministry  on  our  behalf 
is  not  performed  in  an  earthly  and  tempo- 
rary sanctuary,  but  in  the  heavenly  temple, 
the  immediate  presence  of  God.  The  sac- 
rifice which  he  has  offered  was  not  that 
of  animals,  but  that  of  his  own  life,  and  in 
the  heavenly  world  he  is  now  acting  as 

[11,12]  the  Mediator  of  our  salvation.  For  if  the 
sacrifice  of  animals  was  accepted,  under 
the  old  covenant,  as  accomplishing  a  cere- 
monial cleansing,  how  much  more  shall 
the  perfect  spiritual  sacrifice  of  the  spot- 
310 


Hebrews  [Chap.  9. 

less  Christ  accomplish  the  real  purifica- 
tion of  the  inner  life.  By  means  of  this  [13^14] 
perfect  sacrifice  Christ  has  introduced  a 
new  order,  which,  by  reason  of  the  efficacy 
of  his  death  for  those  who  lived  under 
the  imperfect  Jewish  dispensation,  is  able 
to  secure  the  perfect  salvation  of  all  God's 
people.  This  death  of  Christ  was  neces-  [15] 
sary,  for  a  testament^  is  only  rendered 
valid  and  put  into  effect  by  the  testator's 
death.  Accordingly,  we  find  much  said  [^6, 17] 
about  death  in  connection  with  the  old 
covenant;  in  fact,  death  by  the  shedding 
of  blood  is  a  constant  factor  in  the  carry- 
ing out  of  that  system  and  an  essential 
characteristic  of  its  worship.  [18-22] 

These  considerations  emphasize,  by 
analogy,  the  necessity  of  Christ's  death. 
As  the  lower  sanctuary,  the  symbol  of 
the  true,  was  ceremonially  purified  by 
sacrifice,  so  the  most  holy  place  on  high 
must  be  made  ready  and  accessible  for 
believers     by    the     perfect    sacrifice    of 

i  There  is  here  a  play  on  the  word  SiaOvK-n,  —  which 
may  mean  either  covenant  or  testament.  The  writer 
uses  the  word  in  the  former  sense  except  in  vv.  i6, 17, 
where  he  passes  over  to  the  other  meaning,  which  was 
better  adapted  to  the  purpose  of  his  argument. 


Chap.  10.]  The  Epistles  of  Paul 

[23]  Christ.  For  Christ's  priestly  ministry  is 
performed,  not  in  an  earthly  sanctuary, 
but  in  the  very  presence  of  God  in 
[24]  heaven ;  nor  does  he  need  to  repeat 
his  sacrifice,  as  the  Jewish  high-priest 
did;  for  had  his  priesthood  been  like 
theirs,  his  death  would  have  needed  to 
occur  many  times  during  the  course  of 
human  history;  but  since  his  priesthood 
is  so  superior,  it  was  only  necessary  that 
he  should   make  one  final   and  effectual 

[25,26]  sacrifice  for  sins.  And  just  as  men  die 
but  once,  and  thereafter  follows,  not 
another  death,  but  judgment,  so  Christ 
has  died  once  for  the  sins  of  mankind, 
and  when  he  comes  to  earth  again,  will 
not  come  to  die  a  second  time,  but  to 
complete   for  his   followers   the  work  of 

[27,28]   their  salvation. 


Chapter  X 

Since  the  Jewish  sacrificial  system 
deals  only  with  types  of  the  true,  spirit- 
ual realities,  it  is  evident  that  it  could 
not,  by  its  repeated  ministrations,  com- 
plete the  salvation  of  those  who  par- 
312 


Hebrews  [Chap.  lo. 

ticipated    in   its     rites.      The    perpetual   [i] 
repetition  of  its  sacrifices  is  itself  a  proof 
that  it  could  not  effectually  and  perma- 
nently accomplish   its  object.     The  fact  [-] 
that    every    year,    on    the    great    day    of 
atonement,    confession    of   sin    is    made, 
shows  that  the  people  had  not  attained 
the  full  consciousness  of  pardon.     And,    [3] 
no  wonder,  for,  in  the  nature  of  the  case, 
animal    sacrifices    could    not    purify    the 
moral    life.      Accordingly,   we    find    the   [4] 
Scripture    describing    Christ's    work    as 
consisting,  not  in  burnt  sacrifices,  but  in 
the  sacrifice  of  perfect  obedience  to  God. 
The  old  method  of  approach  to  God  he 
has  done  away,  and  has  opened  the  new 
path  of  obedience  by  which  we  are  fully 
forgiven  and  sanctified.     How  great  the   [5-10] 
difference !     In   the    Old    Testament   we 
see  the  priests  constantly  repeating  these 
ineffectual   sacrifices,  whereas   under  the 
new  dispensation  we  see  Christ  offering 
one  final  sacrifice  for  sin  and  then  taking 
his  heavenly  throne  and  carrying  to  com- 
pletion his  saving  work.     For  by  one  ef-   [11-13] 
fectual  sacrifice  he  has  provided  a  perfect 
salvation  for  those  who  believe  on  him.    [h] 
How  plainly  are  the  greatness  and  suffi- 

313 


Chap.  10.]  The  Epistles  of  Paul 

ciency  of  this  saving  work  pictured  in 
the  prophet's  proclamation  of  forgive- 
ness and  moral  renewal  as  the  chief 
characteristics  of  the  gospel !  Now  where 
these  results  are  attained,  there  can  be  no 
[15-18]  further  occasion  for  expiatory  sacrifices- 
Since,  now,  the  immediate  presence  of 
God,  the  most  holy  place  of  the  upper 
sanctuary,  has  been  made  accessible  to 
us  by  the  rending  of  the  veil  of  the 
Saviour's  flesh,  and  since  he  now  offici- 
ates as  priest  on  our  behalf  in  the 
[19-21]  heavenly  temple,  let  us  come  to  God  in 
all  sincerity  and  confidence,  since  we 
have  been  purified  from  sin  by  the  per- 
fect sacrifice  and  consecrated  to  God  in 

[22]  baptism.  And  let  us  steadfastly  adhere 
to  the  assurance  of  salvation  given  us  in 
Christ,  for  this  promise  of  God  will  not 

[23]  fail  of  its  fulfilment.  And  let  us  seek  to 
promote    in    one    another    the    spirit    of 

[24]  brotherhood  and  of  benevolence ;  espe- 
cially let  us  not  cease  our  regular  attend- 
ance upon  the  meetings  of  the  Christian 
assembly,  as  some  are  doing,  but  en- 
courage one  another  in  the  Christian  life, 
the   more   so   as   the   day   of  the   Lord's 

[25]   coming  draws  near. 

314 


Hebrews  [Chap.  lo. 

For  if  we  deliberately  abandon  the 
true  way  of  salvation  which  Christ  has 
opened  to  us  through  his  death,  we  shall 
find  no  other  means  of  salvation ;  after  [26] 
such  an  apostasy  there  will  remain  for  us 
only  the  terrible  prospect  of  the  divine 
judgment,  when  God's  fiery  indignation 
will  consume  his  foes.  The  law  of  [27] 
Moses  summarily  punished  apostasy  — 
when  attested  by  two  or  three  witnesses  — 
by  the  penalty  of  death;  how  much  [28] 
more  terrible  will  be  the  penalty  which 
he  shall  deserve  who  has  treated  the 
Saviour  with  contempt,  despised,  as  if 
it  were  impure,  his  holy  sacrifice,  and 
scorned  the  work  of  the  divine  Spirit  in 
the  church.  The  penalty  of  such  dis-  [29] 
obedience  cannot  be  escaped,  for  in  the 
Scripture  Jehovah  solemnly  declares  that 
he  will  punish  his  foes  and  vindicate  his 
people,  and  it  is  a  terrible  thing  to  ex- 
pose oneself  to  his  punitive  judgment.         [30.31] 

Remember  how  in  the  first  days  of 
your  Christian  life  you  patiently  suffered 
persecution  for  your  faith,  both  by  en- 
during abuses  and  assaults,  which 
exposed  you  to  public  contempt,  and 
through  your  efforts  for  the  alleviation 

315 


Chap.  10.]  The  Epistles  of  Paul 

[3-^33]  of  the  sufferings  of  your  fellow-believers. 
Such  was  your  devotion  to  Christ  at  that 
time  that  you  actively  sympathized  with 
those  who  were  imprisoned  for  Christ's 
sake  and  cheerfully  submitted  to  the 
plundering  of  your  property,  being  sus- 
tained by  the  thought  that  you  had  a 
precious     and      eternal     inheritance     in 

[34]  heaven.  Do  not  now  forsake  this  zeal- 
ous and  courageous  Christian  confession 
which    carries   with    it  the    assurance  of 

[35]  eternal  blessedness.  For  steadfast  en- 
durance is  necessary,  in  order  that  when 
you  have  proved  yourselves  faithful  to  the 
divine  requirements,  you  may  enter  into 

[36]  the  possession  of  the  promised  blessing. 
For  soon  the  Lord  will  come,  and  then 
the  steadfast  devotion  of  the  faithful  be- 
liever shall  prove  his  passport  to  eternal 
[37>3S1  life,  but  the  apostate  God  will  reject. 
But  I  am  confident  that  you  and  I,  my 
readers,  do  not  belong  to  that  class  who 
renounce  the  gospel  and  so  forfeit  their 
salvation,  but  are  among  those  who  are 
persevering  in  loyalty  to  Christ  and  will 

[39]   inherit  the  promised  blessedness. 


316 


Hebrews  [Chap.  n. 


Chapter  XI 

Now  this  trust  in  God's  promises  of 
which  I  speak,  is  a  firm  confidence  that 
what  is  hoped  for  will  come  to  pass,  the  as- 
sured conviction  of  the  existence  of  invisi- 
ble reaHties.  It  was  just  this  inner  persua-  [A 
sion  for  which  the  Old  Testament  saints 
were  distinguished.  It  is  only  by  a  con-  [2] 
viction  concerning  the  unseen  that  we  are 
able  to  believe  in  the  creation  of  the 
world  by  the  power  of  God,  whereby  the 
visible  order  came  into  existence  without 
being  made  from  pre-existing  materials.  [3] 
It  was  because  Abel  had  faith  that  God 
estimated  his  offering  as  more  worthy 
than  Cain's,  and,  looking  with  favor 
upon  his  sacrifice,  pronounced  him  ac- 
cepted ;  and  by  his  faithful  example, 
though  dead,  he  still  summons  us  to  imi- 
tate him.  It  was  by  reason  of  his  faith  [4] 
that  Enoch  was  taken  up  alive  to 
heaven.  The  Scripture  declares  that  his 
life  was  well-pleasing  to  God ;  he  must 
therefore  have  had  faith,  for  without 
faith  one  cannot  be  well-pleasing  to  God, 

3^7 


Chap.  II.]  The  Epistles  of  Paul 

for  he  who  approaches  God  in  worship 
must  believe  that  he  exists,  and  that  he 
will  bless  and  save  those  who  seek  his 
[5,6]  favor.  It  was  through  the  exercise  of 
faith  that  Noah,  being  divinely  instructed 
concerning  future  events  and  in  devout 
trust  in  God's  word,  made  ready  an  ark 
for  the  salvation  of  his  family,  by  which 
trust  in  God  he  set  the  wickedness  of  the 
world  in  clearer  light  by  contrast  with 
his  own  conduct,  and  acquired  the  title 
of  one  who    was  accepted  with  God  in 

[7]  accordance  with  his  faith.  Moved  by 
faith,  Abraham,  when  God  summoned 
him,   went  forth   to   seek  a  home  in  an 

[8]  unknown  land.  With  persistent  confi- 
dence in  God  he  remained  a  stranger  in 
the  land  which  had  been  promised  him 
as  a  possession,  being  without  a  perma- 
nent home  in  the  country,  along  with  his 
family,  to  whom  the  divine  promise  also 

[9]   related ;   for  his  hope  was  set,  not  on  an 

earthly  dwelling-place,  but  on  the  heav- 

[10]   enly  city  of  God.     In  consequence  of  her 

faith,  Sarah,  who  had  been  unbelieving, 

was  divinely  empowered  in  her  old  age 

to  bear  a  son,  because  she  believed  that 

[11]   God  would   keep   his  promise,   in   fulfil- 

318 


Hebrews  [Chap,  ii, 

ment  of  which  there  has  been  born  to 
Abraham,  notwithstanding  his  advanced 
age,  a  posterity  as  countless  as  the  stars 
in  the  sky  or  the  sands  on  the  sea-shore.  [12] 
It  was  in  keeping  with  their  confidence 
in  God  that  Abraham  and  his  family, 
although  they  died  without  having  them- 
selves received  the  blessings  which  had 
been  promised  them,  yet  beheld  and  re- 
joiced in  them  as  certain  to  be  fulfilled  In 
the  distant  future,  and  regarded  this  world 
as  but  their  temporary  dwelling-place.  [13] 
For  those  who  take  this  view  of  the  pres- 
ent life  do  certainly  show  thereby  that 
their  expectations  are  fixed  upon  a  per- 
manent home  beyond.  If  now  in  calling  [14] 
themselves  but  temporary  sojourners, 
they  had  referred  to  their  absence  from 
the  former  home  which  they  had  left, 
they  might  easily  have  returned  to  it.  [15] 
But  since  they  did  not  refer  to  that 
earthly  country,  it  is  evident  that  they 
were  longing  for  a  heavenly  home,  on 
which  account  God  owns  them  as  his 
children,  for  he  has  prepared  them  a 
home  in  heaven  in  which  all  their  long- 
ings will  be  satisfied.  [16] 
It  was  through  the  power  of  faith  that 
319 


Chap.  II.]  The  Epistles  of  Paul 

Abraham,  when  he  was  put  to  the  test, 
offered  to  God  his  son  Isaac  as  a  sacrifice ; 
yes,  it  was  because  he  implicitly  trusted 
God's  word  that  he  was  willing  to  sacri- 
fice his  only  son,  the  child  of  promise, 
through  whom  God  had  assured  him  that 
[17, 18]  his  numerous  posterity  should  be  founded. 
He  reasoned  that  if  it  were  necessary  to 
the  fulfilment  of  this  promise,  God  would 
even  raise  Isaac  from  the  dead,  and,  in- 
deed, in  rescuing  him  from  imminent 
death,  God  did,  as  it  were,  raise  him  up 

[19]  from  the  dead.  Through  faith  Isaac,  in 
his  dying  benediction  upon  his  sons,  de- 
clared  with   confidence  what   should    be 

[20]  their  future  lot  and  relations.  By  faith 
Jacob,  in  his  last  hours,  pronounced  his 
blessing  upon  Joseph's  two  sons,  fore- 
casting their  destinies,  and,  supporting 
himself  in  his  weakness   upon   his   staff, 

[21]  reverently  thanked  God  for  his  goodness. 
It  was  faith  which  moved  Joseph,  when 
his  death  drew  near,  to  speak  of  God's 
promise  to  deliver  Israel  from  Egypt  and 
to  give  direction  concerning  the  removal 

[22]  of  his  body  to  Canaan.  It  was  the  belief 
of  Moses'  parents  that  God  had  some 
great  purpose  to  serve  in  the  life  of  the 
320 


Hebrews  [Chap.  ii. 

beautiful  child,   which  led  them  to  con- 
ceal him  for  safety  during  three  months, 
and  this  they  did  in  direct  opposition  to 
Pharaoh's  command.     It  was  due  to  his   [23] 
faith  in  God  that  Moses,  when  he  grew 
up,  disdained  the  honor  and  power  which 
might  have  been  his  as  the  reputed  son 
of  a  royal  princess,  preferring  to   share 
the  hardships  of  God's  people  rather  than 
to  enjoy  the  temporary  sinful  pleasures  of 
Pharaoh's  court ;  for  he  judged  that  to  suf- 
fer for  righteousness'  sake,  as  Christ  did, 
was  a  far  greater  good  than  to  possess  all 
the  wealth  of  Egypt,  because  his  eye  was 
fixed  upon  the  promised  heavenly  blessed- 
ness.    It  was  faith  which  led  him  to  flee   [24-26] 
from  Egypt,   confident   that    God   would 
save  him  from  the  king's  wrath ;   for  the 
clear  conviction  of  God's  presence  made 
him    strong   and    courageous.     Through   [27] 
trust  in  God's  promise  he  observed  the 
passover    and    sprinkled    the    door-posts 
with  blood  in  order  that  the  destroying 
angel   should   not  smite   the  children  of 
God's  people.     It  was  in  consequence  of  [28] 
their  faith  that  the  Israelites  were  enabled 
to  pass  through  the  Red  Sea  as  on  dry 
land,  while  the  Egyptians,  in  the  effort 
21  321 


Chap.  IT.]  The  Epistles  of  Paul 

[29]  to  pursue  them,  were  overwhelmed.  It 
was  due  to  faith  on  the  part  of  Israel  that 
God  overturned  the  walls  of  Jericho  after 
the    people    had    marched   around   them 

[30]  daily  for  seven  days.  It  was  Rahab's 
belief  in  God  which  saved  her,  through 
the  friendly  reception  of  the  spies,  from 
the  fate  of  the  inhabitants  of  Jericho,  who 

[31]  refused  to  open  their  city  to  the  Israelites. 
But  why  continue  the  enumeration  of  ex- 
amples? It  would  take  too  long  to  de- 
scribe all  the  heroes  of  faith,  such  as  the 
judges  and  the  prophets,  and  to  recount 
their  great  achievements  in  war  and  in 
government,  or  to  describe  the  way  in 
which  God  has  blessed  them  and  deliv- 
ered them  from  the  greatest  personal 
dangers,  and  given  them  victory  over 
[32-34]  their  foes  in  battle.  To  believing  women 
their  dead  have  been  restored  alive ;  others 
suffered  as  martyrs,  refusing  to  obtain  their 
liberty  by  renouncing  their  faith,  because 
their  hope  was  set  on  the  coming  heavenly 

[35]  blessedness.  By  every  form  of  trial  and 
suffering  was  the  faith  of  others  tested ; 
they  endured  hunger,  nakedness,  and 
homelessness,  being  treated  as  unworthy 
to  live  in  this  evil  world,  which  was  really 
322 


Hebrews  [Chap.  12. 

unworthy  of  their  presence  in  it.  And  all  [36-38I 
these,  although  attested  in  Scripture  as 
examples  of  faith,  failed  of  realizing  the 
promise  of  the  Messianic  kingdom,  since 
God  had  determined  that  we  of  the  later 
time  should  also  share,  with  them,  in  the 
glorious  consummation.  [39>4o] 


Chapter  XII 

Since  then  so  great  a  company  of  the 
heroes  of  faith  are  observing  us,  to  see 
whether  we  prove  steadfast,  let  us  throw 
off  every  hindrance  to  our  success  in  the 
Christian  race  and  discard  the  evil  which 
so  effectually  prevents  our  progress,  and 
run  with  perseverance  our  appointed 
course,  with  our  eyes  fixed  upon  Jesus, 
our  perfect  example  of  faithful  devotion 
and  confidence  in  God,  who,  in  antici- 
pation of  the  heavenly  reward  of  his 
fidelity,  suffered  the  shameful  death  on 
the  cross  without  murmuring,  and  has 
now  entered  upon  his  promised  glory 
and  dominion.  Fix  your  attention  upon  [i,  2] 
him  who  experienced  such  opposition 
from  wicked  men  that  it  culminated  in 
323 


Chap.  12.]  The  Epistles  of  Paul 

his  death,  and  let  his  example  inspire  you 

[3]  to  steadfastness  and  courage.  The  per- 
secutions to  which  you  have  been  sub- 
jected by  your  opponents  have  not  yet 

[4]  resulted  in  martyrdom.  Your  sufferings 
are  but  salutary  chastisements  at  the 
hand  of  God.  Do  you  not  recall  the 
comforting  word  of  Scripture  which 
speaks  of  the  discipline  which,  for  their 
good,  God  administers  to  his  beloved 
[5,6]  children?  Your  present  afflictions  are. 
meant  to  serve  as  a  divine  chastening; 
God  is  treating  you  as  sons,  for  where 
is  there  a  son  whom  his  father  does  not 

[7]   chasten? 

If  God  did  not  discipline  you  by  trial  and 
suffering,  —  as  he  did  the  faithful  in  Old 
Testament  times, —  he  would  be  treating 
your  welfare  with  indifference,  as  if  you 

[8]  were  not  his  true  children.  We  accorded 
respect  and  honor  to  our  earthly  fathers 
when  they  chastised  us;  shall  we  not 
much  more  reverence  our  spiritual  Father 

[9]  and  humbly  accept  his  discipline?  For 
how  great  is  the  difference  !  Our  earthly 
fathers  trained  us  for  a  brief  time  accord- 
ing to  their  imperfect  human  judgment, 
but  God  is  disciplining  us  for  our  true 

324 


Hebrews  [Chap.  12. 

good,  ill  order  that  we  may  be  fitted  for 
perfect  fellowship  with  him.  Now  chas-  [10] 
tisement  of  every  kind,  while  it  continues, 
is  not  easy,  but  hard  to  bear;  but,  when 
it  has  been  endured,  it  produces  the 
blessed  results  of  purity  and  peace  in  those 
who  have  been  subjected  to  it.  Such  [n] 
being  the  purpose  and  effect  of  your 
sufferings,  away  with  all  slackness  and 
faintheartedness ;  keep  straight  in  the 
path  of  the  Christian  life,  so  as  to  encour- 
age those  of  your  number  who  are  waver- 
ing to  return  to  the  right  way  and  to 
move  steadily  forward  towards  the  goal.     [12,13] 

Seek    after    peace    with    all    men    and 
moral  purity,  without  which  no  one  can 
share  the   blessedness  of  the   Messianic 
kingdom.      Beware  of  suffering  any   of   [m] 
your    number    to    forfeit    the    Christian 
salvation  by  a  sinful  life ;  see  to  it  that  no 
wicked  man  be  allowed  to  poison  the  life 
of  your  church.      Be  not  led  astray  by   [15] 
any  sensualist   or   worldly-minded   man, 
such  as  Esau  was,  who  bartered  away  the 
privileges  of  his  birthright  for  a  meal  of 
meat.      You  are  familiar  with  the  story   [16] 
how,    afterwards,    v/hen    he    wished    to 
receive  his    inherited  possession,  it   was 

325 


Chap.  12.]  The  Epistles  of  Paul 

refused  him,  for  though  with  bitter  tears 
of  regret  he  sought  the  forfeited  blessing, 
he  did  not  succeed  in  causing  his  father 
Isaac  to  change  his  mind  and  restore  it 
[17]   to  him. 

Contrast,  now,  the  two  dispensations  ! 
When  you  became  Christians  you  did 
not  receive  a  revelation  whose  symbols 
are  startling,  sensible  manifestations  of 
God,  which  strike  terror  to  the  heart,  like 
the  dread  phenomena  which  accompanied 

[18-21]  the  giving  of  the  law  on  Sinai,  but  you 
came  to  the  knowledge  of  the  spiritual 
and  eternal  realities,  the  heavenly  city  of 
God,  the  numberless  company  of  his 
people  on  earth  and  in  heaven  ;  you  came 
into  the  immediate  presence  of  God,  the 
final  judge,  and  under  the  cleansing 
power  of  Christ's  blood,  which  speaks  of 
the    divine   forgiveness   for   sin,  —  unlike 

[22-24]  that  of  Abel,  which  calls  for  vengeance. 
Beware  of  disobedience  to  this  fullest  and 
final  revelation  of  God,  for  if  they  were 
severely  punished  who  disregarded  the 
outward,  visible  manifestation  of  God, 
how  much  more  severe  will  be  the  penalty 
of  those  who  disregard  the  heavenly 
message  which  he  has  now  sent  us  through 
326 


Hebrews  [Chap.  13. 

his  Son ;  for  that  earlier  voice  by  which 
he  spoke  on  Sinai  was,  indeed,  terrible, 
causing  the  earth  to  tremble;  but  Scrip- 
ture speaks  of  a  yet  more  terrific  shaking 
which  shall  test  the  permanence  of  all 
things.  And  what  does  this  reference  to  i^S>~^] 
a  final  testing  mean  if  not  that  everything 
temporary  is  to  be  destroyed,  in  order 
that  the  world  of  abiding,  heavenly  realities 
may  appear.  Now,  since  we  Christians  t^7] 
have  been  made  sharers  in  this  heavenly 
and  permanent  order,  let  us  be  grateful 
to  God  and  serve  him  with  reverent  awe ; 
for  our  God  is  severe  as  well  as  gracious.    [2^,29] 


Chapter  XIII 

Continue  to  cultivate  brotherly  love. 
Do  not  neglect  to  be  hospitable  to 
strangers,  for  we  remember  how  some, 
in  ancient  times,- were  surprised  to  find 
that  they  were  honored  by  angel  visit- 
ants. Minister  to  your  fellow-believers  [i,  2] 
who  are  in  prison,  and  sympathize  with 
the  persecuted,  remembering  that  you 
are  liable  to  incur  the  same    treatment.    [3] 

327 


Chap.  13.]  The  Epistles  of  Paul 

The  marriage-bond  must  be  held  sacred 
and  inviolable,  for  at  the  judgment  God 
[4]   will    punish     those     who     desecrate     it. 
Avoid    covetousness    and    cultivate   con- 
tentment, for  God  has  assured  his  people 
of  his   presence    and    help,    so    that   we 
can   joyfully   exclaim   with    the    Psalm- 
ist:  "I   will  securely  trust  in    God,   my 
[5,6]  keeper;   man  cannot  harm  me."     Think 
of  your  deceased   teachers  and   leaders, 
and,    contemplating   their    martyr-death, 
[7]   emulate  their  Christian  fidelity.     Christ, 
who    sustained    and   strengthened    them, 
will  equally  aid  us,  and  all  his  followers, 
[8]    now    and    always.     Be    not   seduced    by 
false  teaching  from  your  loyalty  to  Christ, 
but  stand  firm  in  the  grace  of  God  be- 
stowed   in   the    gospel,  for  we   have   no 
more  to  do  with  the  profitless  sacrificial 
[9]   feasts   of  the  old   covenant.     We  Chris- 
tians   partake    of  the  saving  benefits   of 
Christ's  death  on  the  cross,  from  which 
the   Jewish    priests  and  people    are    ex- 
[10]    eluded.     Now  we  know  that  in  the  Jew- 
ish   system   the    bodies    of    the    animals 
which   were   offered   in  sacrifice    on   the 
great    day   of    atonement   were    burned 
outside   the    camp ;    neither  the    priests, 
328 


Hebrews  [Chap  13. 

nor  any  others,  could  partake  of  their 
flesh.  In  like  manner  the  antitypical 
sacrifice  of  Christ  was  offered  outside 
the  gate  of  the  holy  city,  and  so  was 
freed  from  all  association  with  Judaism.  [11.12] 
None  may  obtain  part  in  the  benefit  of 
his  sacrifice  who  still  adheres  to  Judaism  ; 
let  us  therefore  cease  to  seek  salvation 
within  its  bounds  and  betake  ourselves 
to  Christ,  undisturbed  by  the  disgrace 
which,  in  the  eyes  of  the  unbelieving 
Jews,  we  shall  thereby  incur.  For  we  [13] 
Christians  do  not  associate  our  worship 
and  salvation  with  the  earthly  city  of 
Jerusalem,  but  with  the  heavenly  and 
abiding  city  of  God.  Through  Christ,  [14] 
then,  and  not  through  Jewish  rites,  let 
us  offer  a  pure  spiritual  sacrifice  of  praise 
and  confession.  And  let  us  not  neglect  [15] 
to  do  deeds  of  kindness  and  generosity, 
for  they  are  an  offering  acceptable  to 
God.  Render  all  due  respect  and  obedi-  [16] 
ence  to  your  church  officers,  for  they 
are  eagerly  seeking  your  salvation  in  a 
sense  of  their  responsibility  to  God.  By 
such  submission  you  will  enable  them, 
in  exercising  their  care  over  you,  to 
rejoice  in  your  docility,  instead  of  griev- 

329 


Chap.  13.]  The  Epistles  of  Paul 

ing  over  your  obstinacy,  for  surely  con- 
duct which  would  grieve  your  superiors 
[17]   could  bring  you  no  advantage. 

Let  me  be  remembered  in  your  prayers, 
for  I  trust  that  in  my  teaching  I  have 
pursued  a  course  in  all  respects  sincere 
[18]  and  honorable.  And  I  beg  this  interest 
in  your  prayers  the  more  earnestly, 
in  the  hope  that,  in  answer  to  them,  I 
may  the  sooner  be  enabled  to  return  to 
[19]  you. 

And  may  God,  the  author  of  peace, 
,  who  raised  up  from  the  dead  our  Lord 
Jesus,  who  has  become  the  Saviour  of 
his  people  by  virtue  of  his  death,  which 
seals  the  new  covenant,  perfectly  equip 
you  to  serve  him  by  richly  blessing  you 
with  his  grace  in  Christ,  to  whom  be 
[20, 21 J   everlasting  praise.     Amen. 

I  beg  you,  brethren,  to  heed  my  ap- 
peal  to  you   to  stand  fast  in    your  alle- 
giance   to    Christ;     for    considering   the 
greatness  of  the  subject,  I  have  presented 
[22]   it    all   too  briefly.     Let   me  inform  you 
that  our  fellow-believer  Timothy  has  been 
released  from   prison;   if  he  comes  here 
before  I  leave,  I  will  bring  him  with  me 
[23]   on  my  visit  to  you. 
330 


Hebrews  [Chap.  13. 

Give  my  greetings  to  all  your  church 
officers  and  to  all  your  fellow-believers. 
The  Italian  Christians  here  send  their 
salutations.  God's  blessing  be  with  you 
all.     Amen.  [24,25] 


33^ 


OTHER  BOOKS 

By  Professor  George  B.  Stevens 
The  Pauline  Theology 

A  study  of  the  origin  and  correlation  of  the  doc- 
trinal teachings  of  the  Apostle  Paul.  Crown 
octavo,  $2.00. 

To  the  increasing  number  of  Christian  laymen  and 
church  members  who  wish  to  get  a  good  idea  of  Biblical, 
as  distinct  from  dogmatic  or  systematic  theology,  Dr. 
Stevens's  book,  may  be  heartily  commended.  .  .  .  Though 
saturated  with  the  spirit  of  German  Theology,  Professor 
Stevens  often  differs  widely  from  the  conclusions  of  his 
teachers,  Pfleiderer,  Weiss,  Neander,  and  the  rest,  and 
shows  himself  a  bold  and  independent  thinker,  as  well 
as  a  reverent  student  of  the  original  sources.  — New 
York  Critic. 

The  Johannine  Theology 

A  study  of  the  doctrinal  contents  of  the  Gospel 
and  Epistles  of  the  Apostle  John.  Crown 
octavo,    $2.00. 

The  abundant  but  carefully  selected  bibliography  at 
the  head  of  each  chapter,  as  w^ell  as  the  foot-notes  and 
indexes  of  texts  and  topics,  make  this  volume  a  valua- 
ble tool  for  the  student.  Its  easy  style  will  also  attract 
the  general  reader,  —  Boston  Literary  World. 

We  commend  this  excellent  book.  The  younger 
clergy  will  find  it  not  only  in  every  way  instructive,  but 
an  admirable  model  of  theological  and  exegetical  method. 
—  New  York  Churchman. 


CHARLES  SCRIBNER'S  SONS 

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